a miracle it shall more conueniently be spoken of in Christs reply Now for the second generall point which is the beating â—â—ke of the temptation we must consider two parts first that â—â—â—ulseth him by alleaging Scripture secondly the place alleâ—â—â— what sense it is to be applied For the first vnderstand that out Sauiour Christ might many waies haue ouercome him yea by the power of his Godâ—ead he could haue confounded him without an answer but it leased him to fight with the weapons of flesh and bloud that we by his exampl might learn out of the word as our of a school of defence to beate backe Sathan Where obserue that Christ alleaging Scripture as an instrument to repulse the diuell that there is no sword of the spirit to driue away temptations so sure as the Word of God being most necessary for this purpose Where two sorts of men are iustly reproued first they that wring this weapon out of the peoples hands secondly they that cast it from them that are content themselues to abide the blowes but another must weare the sword For the first they are the prelates of Rome who in the time that heauen was made a haire-cloth and Antichrist set foot on the Lords throne shut vp the booke of God into the rusty scabberd of Bishops houses where it was kept vnder the bondage of the Clergy vpon paine of excommunication charging the lay people not to meddle with it as if it had beene the readiest weapon to haue cut their throats But since the Sonne of righteousnesse appeared the Gospell shining in mens hearts they being ashamed of this and being perswaded in common equitie that men were not to bee kept from it they haue published one part of the word the new Testament not say they vpon any absolute necessitie but to auoid corruptions that may gâ—â—â— by reading other translations they knowing the people 〈◊〉 would not bee made such fooles and babes as they were 〈◊〉 there was a generall mistouer the whole world But wee doe stand vpon the absolute necessity of hauing the word common because the danger is common that thereby is to bee auoided and this for two causes first it is necessary that euery one should trie the spirits so as he must vnderstand more then hee is taught by the mouth of that spirit which should bee tried therefore they must haue the booke of God according as the men of Beroea had Act. 17.11 giuing no further credite to Pauls Sermons then they were consonant to the written word Secondly euery Christian is a souldier and in his baptisme hath taken presse money of Christ to serue him in this field of the world against the Diuell our sworne enemy who worketh outwardly by the glittering shewes of the earth inwardly by the desires of flesh and bloud adding his owne suggestions to both these Now the weapons to encounter him are the word as the sword and faith as the shield And euery one being tempted in his owne person the more to offend the enemy and the better to defend himselfe and since our owne sinnes shall be required at our owne hands we must euery one take his sword out of the Lords armory that we may resist in person as we are striken in person And it was a fearefull thing for them to put out the kandle while the people were smitten and a shamefull thing to put out their right eye that they might not discerne their euill wares they vttered them for their good money Oh say they it is good they should haue them to keepe them from the infection of other impressions as if the reading of the Scriptures by the people were Physicke when men are sicke and not meate when they bee whole Treacle to driue out poison and not preseruatiues to keepe from it as if it had strength to put the enemy to flight and none to hinder his approach the contrarie whereof is rather true For if it bee meete to giue light to the simple when the heauens are ouercast with the mist and cloudes of heresie it is much more forcible to shew the way when they are not so clouded Oh but there be many hard matters in the Scripture past the common reach So there bee many easie within their reach for the Lord hath so tempered them as some be easie to prouide against penurious stomackes and some difficult to preuent fastidious lothsomnesse Yea as in the most champion and plaine ground of the booke of the Scripture there be some mysteries as hillockes higher then the rest so in the greatest and steepest hill thereof there is footing whereby with labour and trauell we may come to that height of it where wee may see and discouer so much of the land of Canaan and the kingdome of heauen as our places doe require Therefore it is well said that the Scriptures are like a floud wherein the lambe may wade and the Elephant swim for the plainer places are to be digested with comfort and the hidden treasure to be digged out by praier Therefore saith Christ Mat. 23.14 Let him that readeth consider c. Oh but this taketh away the glorie of the Church when euery one may controule his master and breedeth heresies when euery one may maintaine by this his owne opinion Yea but it is good that euery one shold know the truth that they may follow the steppes of their teachers but in the way of truth and if because some haue beene seduced all should be depriued of this blessing then away with preaching for it is the sauour of death to many 2. Cor. 2.16 and with the Sacraments for many feede of Christs flesh but to choke them to damnation and then away also with Christ himselfe for to many Luk. 2.34 he is a rocke of offence to rush their bones to perdition And if Heretikes haue abused the Scripture this is a reason to restore it that they may be againe conuinced by Scripture And if it be sufficient to say the diuell alleaged Scripture therefore hide it from the people we say to this Christ vsed nothing but Scripture therefore let them haue it for it is no reason to take away the thing for the abuse of the thing no more then that a lambe should cast off his fleece because the Lion sometime weareth it or that because one abuseth is sword therefore none should weare any weapon For howsoeuer some mad-men-or quarrellers in the campemay abuse them to their owne and others destruction yet the Law of not bearing sword in the field will neuer bee iust And to meet with such an euill by taking away the good is â—â—e vnto those vnskilfull Physitians that rid their Patients of no disease vnlesse they take their liues from them Yea but it is dangerous medling Why then put out the candle lest it burne the house Oh but put not kniues into childrens hands But there is no such comparison in the Scripture it is indeed compared with a sword in the
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
sure to haue knowen the truth but it pleased the Lord he should be so besotted with this grosse feare that his wisdome was turned into foolishnesse that so the poore child might as yet escape the bloudy clawes of this cruell tyrant The people they were affraid and troubled because they had beene so long acquainted and made familiar with slauish seruitude that their hearts were euen growen hard and they were willing to sustaine this bondage so they might be quiet chusing rather to abide some tolerable seruitude then to endanger themselues further by the commutation of their state and change of their king Out of the feare of the king obserue the nature and condition of wicked and profane Princes who if the finger of God doe but come neere them and shake them in their seates they murmure and grudge and are smitten with feare as with the spirit of giddinesse for Herod feared lest hee should lose his kingdome if Christ should raigne so as it was the losse of the Crowne did so much affect him Euen so was the countenance of King Balthazar changed and his thoughts troubled when he saw the hand writing on the wall Dan. 5.6 which signified the diuision and losse of his kingdome for it is not in the power of Princes to stay their conscience from checking and accusing them nay it is as a butcher that will first flea and rifle them when their destruction draweth on Therefore let the great men of the earth beware how they spurne against the gouernement of Christ for hee is no lesse a King now then hee was then nay hee gouernes now with more maiesty then before and therefore they may not bee as Lions ouer his heritage 1. Pet. 5.3 but if they will haue their Scepters blessed in their hands they must suffer Christ to rule and themselues though Lords ouer others yet to bee but subiects vnder him In that the people were also afraid obserue the grosnesse and profanesse that was in these Iewes before these Wise-men came thither for as soone as they heard of the birth of their Messias they were presently astonished as if they had neuer heard of any such matter before and yet they knew that the Kingdome was now translated from the tribe of Iuda and that it was to bee restored they were exercised and vexed with great calamities as were their forefathers vnder Pharao Exod. 5.7 so as that might haue made them cast vp their eies to haue looked for a deliuerer The sacrifices they daily offered portending the dteah of Christ might haue put them in minde of his comming but they were so dead in sinne and licentious liuing as they dreamed of no such matter yea they sung out of the Psalmes continually in their Seruice Blessed is he that commeth in the name of the Lord Ma. 21.9 Psal 118.26 yet when he is come it appalleth and like beasts voide of vnderstanding they had rather sleepe in a knowen slauery then enioy an vnknowen liberty their religion being but common deuotion and a set kinde of seruing God without sincerity which wrought no more in their consciences but that now as if they were heathen they tremble to heare of the name of a Sauiour Which ought to teach vs to lay religion at the heart and to keepe the fire burning lest if we neglect this acceptable time of grace and shuffle off the seruice of God as a thing of course wee grow and become as senslesse and profane in our selues as these Iewes did to bee troubled with Christes comming to vs in his word preached Againe in that it is said All Ierusalem were afraid it is to bee vnderstood onely of the greatest part for some waited and expected his comming in great hope Luk. 2.28.37 as Anna Simeon and Zachary but these were but as a sparke in comparison of a mighty fire Where we learne not to fashion our selues to follow multitudes the greatest number being alwaies enemies to the Crosse of Christ Luk. 12.32 as himselfe testifieth Mine is a little flocke But such is the power of the Prince of darkenesse and such strength hath corruption in vs as they leade vs altogether from the way of holinesse and the least occasion moueth vs to bee offended at Christ howbeit let vs retire our selues into the straites of godlinesse and let pirates roue vpon the maine Sea it is the narrow path that leadeth and the smaller company that entreth into Sion For in Sodome that great citie Genes 18.32 there shall not bee found tenne righteous nor religious and the house of Noah onely excepted Genes 6.11 the whole earth was corrupt before the Lord. It cannot therefore bee safe for vs to ioyne in amitie with the sonnes of men least wee bee wrapped in the same destruction and ouercome of the same feare wee see all Hierusalem troubled with Further obserue hence that if the birth of our Sauiour Christ in this basenesse strooke such terrors into the hearts of Kings how much more shall his second comming cause the very mountaines of the earth to tremble when hee shall appeare in power accompanied with hoastes of Angels and when heauen and earth shall flie before him That therefore his presence may bring vs ioy Psal 125.1 and that we may bee as mount Sion not to be shaken let vs lay aside the leauen of the flesh and put on this our Christ by whom wee haue redemption euen the forgiuenesse of our sinnes Ephes 1.7 for faith in him shall driue out all trembling distrust whatsoeuer where his comming worketh feare there the conscience threatneth destruction else would the wicked neuer cry to the mountaines to fall on them Luke 23 30. and to the hils to couer them Obserue againe by this great perplexity that arose both in Prince and people that it was alwaies the destiny of the Gospell to bring commotion to States and alteration to Kingdomes for now besides the generall feare that fretted their hearts the whole company of Diuines are troubled to turne their bookes and to seeke out what shall become of the matter This was but a beginning of that Christ himselfe spake afterward Matthew 10.34 I came not to bring peace but a sword not that the Gospell in it selfe causeth warres but that the wrath and vengeance of God might redound vpon the faces of his enemies for it maketh peace betweene men and men and God and men that the loue of God boiling from him to vs through his grace in the word might againe issue from vs to him through our obedience to the word Yet before the Gospell can enter to take roote and worke vpon vs it causeth hatred euen to the effusion of bloud this proceeding from the malice of Satan who by the growth of the Gospell loseth his iurisdiction and from our owne corruption that loue darknesse more then light because the Gospell discouereth our sinnes as the Sunne doth the motes that otherwise lie hid And againe it is a
commanding that which flesh and bloud most abhorreth and giueth no reason of it namely to bee the butcher to his owne sonne But heerein shall our condemnation be the more iust because the Lord hath giuen so many calles and yeelded so many reasons why we should flie from sinne and why we should turne to him not for feare of any bodily destruction by the hand of Herod but for feare of that spirituall thraldome wherein Satan laboureth to keepe our soules the Lord hauing discouered vnto vs early and late that hee is an old and a subtill enemie armed not onely with darts but euen with fiery darts to sting vs vnto damnation Let vs therefore with Ioseph embrace the sweet kindnesse of the Lord who mildly exhorteth vs to haste as it were out of Sodome and let vs with him resolue without any fleshly discourse with our selues to bee gone at the first call for his word is truth and the danger he foretelleth will follow Secondly heerein obserue that the Lord knoweth the secrets of mens hearts for Herod pretended adoring but intended the murthering of the Lord Iesus And his crafty and concealed purpose is heere named by the Angell that we may feare to deale doubly with our owne soules and may abhorre all hypocrisie because the Lord casteth his eie not only vpon our actions but watcheth euen ouer our very thoughts and will in time discouer them to our great shame This is it Dauid praieth against Psalm 32.3 that the Lord would free him from guile of spirit not to deceiue himselfe nor to dissemble his sinne for his dealing doubly with God and his soule in that his sinne with Barsheba had so distempered his conscience that vntill he had fully mastered his hypocrisie he could finde no rest in his bones Yet such is the simplicity or rather the frowardnesse of our harts that though wee know all things to bee naked and open before God we still runne on in hiding and cloaking of our sinnes which is as auncient as our first fathers fall who after the eating of the fruite forbidden had his eies opened indeed that is he then by experience perceiued and by checke of conscience saw what euill he came into and what good he had lost being conuinced of his owne misery he takes fig-leaues to couer his shame a small couer to hide it from the eies of God Beside marke his sottishnesse he couereth but his shame whereas the principall instruments of his wickednesse were his eies his eares and his taste and these were more filthy for the other part actuall had not sinned Now when he heard the voice of God the winde carying to his eare such a voice as he had not heard before then hee flieth among the trees thinking if fig-leaues would not serue yet the shadow of trees would sufficiently hide him alwaies when the Lord summons vs seeking shelter that wee may not come to reprehension And when this voice of the Lord could not bring him to a confession of his sinne nor pierce his heart enough the Lord calles him with his owne mouth Why doesâ— thou hide thy selfe Marke now his wonderfull hypocrisie crept in so soone after his fall Adam assigneth two causes of the hiding of himselfe both false and omitteth the true cause that is his sinne the one because he heard God speake which is most false for he had heard him speake often before and that most comfortably The second cause because he was naked and yet this was no cause for it is said in the text they were both naked and were not ashamed And by the malignity of his nature in this hee secretly chargeth God to be the cause of his sinne who in his originall creation had made him naked whereas hee himselfe was the cause of the shame of his nakednesse God goeth further with him Hast thou not eaten of the fruit which I forbâ—â— thee Now the Lord names the sinne and in his answer marke his hypocrisie and guile of spirit worse then before The womaâ— saith he which thou gauestâ—â—e gaue me of the tree and I did eate As if he should say it was thine owne ordinance so as he impudently faceth out the matter and laâ—es it vpon his wife whereas it was his owne ambition and not her suggestion only that prouoked him to the sinne and in the whole story yee shall not finde one word of confession So the woman shee transfers from her selfe to the diuell the cause of her fall the Serpent indeed blew the coles but the fire was in her owne heart and she would not confesse that shee abused her selfe to bee seduced by the Serpent so as both of them felt the punishment of their sinne but would not iudge of the cause of it in eating the forbidden fruit By which examples as by the naming of Herods sinne conceiued but in heart and by the traducing forth of Adam for his sinne that brake foorth into his hands we must learne to hedge in our thoughts that they harbour not so much as an euill inclination for sinne is of a forward brood and will soone bee hatcht and though as it is Psalm 50.21 the Lord hold his peace that is forbeare with patience for a time whereby wee thinke him like our selues that is as in the Hebrew a good fellow like our selues yet saith the Lord I will lay thy sinne before thee that is as it signifieth in the Hebrew either set them in order before thee like dishes on the table or write them in a role and make thee reade them in despight Thirdly in that it is saied Herod will seeke to destroy him it sheweth what hearts the wicked beare toward the godly and what purpose they haue but that it shall bee frustrate for it is said Herod would kill him not he shall kill him Thus though we be all sheepe appointed to the slaughter in the malice of the enemy yet we are not so in the purpose of God For the Dragon Reu. 12 4. like a bloudy mid-wife standeth ready to deuoure the child whereof the Church should bee deliuered but the Lord prospereth her in her trauell and assumeth the child into heauen that he may be free from the cruelty of the beast Whereby we are taught euery day to take vp our crosse for if wee will liue godly in Christ there is a necessity of persecution and we must all suffer either the sword of Esau or the frumping of Ismael Gen 27.1 Gen. 2â— 9 Act. 23.31 And this may be our comfort Herod may trauell with mischiefe but he shall neuer bring it foorth the Iewes may vow and sweare the death of Paul 1. King 17.5 but they shall be preuented Iesabel may make hue and crie after Eliah but the Lord himselfe shall hide him What did Herod thinke God to be an idoll or to haue cast off all care of his Sonne he knew by the Prophets that God had set him vp to raigne ouer his people and yet he vainly thinkes
foreskin of their hearts that is that they should change their vile affections but how this must be done appeareth Deut. 30.6 The Lord thy God will circumcise thy heart so Deut. 39.19 there is a commandement to chuse life That thou and thy seed may liue the performance whereof is Ezech. 36.26 A new heart saith the Lord I will giue you and a new spirit I will put into you and I will take away the stony heart out of thy body and I will giue you a heart of flesh which place doeth fully answer all suppositions of our owne ability for if there bee any pliablenesse in a stone then is there so in man For the second we are commanded to liue well and to worke but whence this proceedeth appeareth Philip. 2.13 It is God that worketh in you both the will and the deed so 2. Cor. 7.1 there is a commandement giuen by S. Paul that we should cleanse our selues and 1. Iohn 3.5 Euery man that hath hope purgeth himselfe and 2. Tim. 2.21 He that is a vessell of honour purgeth himselfe but how this is done is set downe Ezech. 36.25 I saith the Lord will powrâ— cleane water vpon you and yee shall be cleane and as the Apostle saith Hebr. 9.14 The bloud of Christ purgeth the conscience from dead workes For the third we are commanded to stand fast and to hold fast our profession so Acts 14.22 Barnabas exhorteth to continue in the faith but from whence this commeth Paul teacheth vs Ephes 4.30 The Lord make you strong for it is â—ee that hath sealed you to the day of redemption and 2. Thessal 1.11 The Lord make you woorthy of this calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power and 1. Thess 5.24 Faithfull is he which calleth you which will also doe it By which wee may perceiue that this exhortation to Repent and other such like inserted in the Scripture are but to wheâ— vs on and to set an edge vpon our praiers and desires that wee may fetch these graces out of the closet and bosome of our Sauiour Christ who is as ready to giue as wee to aske Further learne hence that forasmuch as the most vehement and pithy exhortation to obedience is taken from the manifestation of Christ that the Gospell euen as it is the Gospell requireth reformation of life howsoeuer it bee charged either to giue too much occasion to sinne as that being cleansed in the bath of Christs bloud we may abandon our selues to vncleannesse or to make too much restraint as it were from sinne as that wee must abstaine from all apparence of euill for saith the Gospell 2. Thess 5 2â— 1. Iohn 3.8 Hee that doeth not labour to purge himselfe in euery thing is of the diuell Wherein we must consider that there is a double couenant first of workes by the law which being obserued giueth life but being broken but in cogitation onely doth damne a man secondly of grace that all that beleeue shall bee saued Now in euery couenant there is a restipulation or mutuall agreement of both parties ours in the law was that we would doe what was commanded in grace that wee will beleeue that we may bee saued for as no man can be saued by the law but by absolute obedience so no man shall be saued by the Gospell but by faith and repentance for this is that God requireth of vs to beleeue and amend Againe obserue that when we preach repentance we preach not the law but the Gospell for the law admits of no repentance for though wee could now obserue all that is written in the law yet should we be damned vnlesse we could satisfie for that was broken in our first conception we being borne in the filthinesse of nature Now there is no way of saluation for circumcised or vncircumcised for Iew nor Gentile before the law nor after either before our conuersion in the time of our infidelity or after our conuersion in the time of repentance but onely in the bloud of Christ whom by the power of the holy Ghost by the instrument of the word as the second cause we doe by faith apprehend vnto our euerlasting peace Thus much is set foorth by Saint Paul Rom. 8.1 that there is nothing but condemnation to â—hem that are without Christ and none are in Christ but they â—hat haue receiued the spirit of Christ and none hath this spirit â—ut he that hath receiued the gift of faith which doth ingraft vs â—â—to Christ and none hath faith but hee that hath repentance and none hath repentance but he whose soule is changed cleansed in his conscience reformed in his affections so that howsoeuer he slippeth through infirmity yet his full endeuour is alwaies to please the Lord and no mans soule is changed whose life is not already amended For this must declare a purified conscience and none hath amended his life who doth deliberately persist in any grosse sinne so that whatsoeuer purposelie grieueth the spirit and smiteth God by his sinne hee is not in Christ but consequently in the state of condemnation except hee repent for this that is spoken of 1. Iohn 5.3 Hee that is borne of God keepeth his commandements and they bee not burdensome to him For this is the new couenant saith the Lord Ier. 31.31 I will make with you I will pardon your sinnes and write my Law in your hearts that is whomsoeuer I will pardon I will reforme their hearts both inward and outward mortification that they shall be obedient to my Law So that whosoeuer hath not receiued power to amend his life hee neuer felt the power of God to the pardoning of his sinne for he neuer giueth saith alone but it is euer ioyned with an ability from the same spirit 〈◊〉 amend the life so as vnlesse outwardly thou bee amended that thy light doe shine before men both in thy conuersation and in thy actions for any peace the Gospell can preach vnto thee thou maiest feare thou art in the state of condemnation And if thou hardenest thy heart against this sweet sound of the Lords voice hee will at the length scorne thee and thou maiest crie and not be heard for Esau may weepe too late Gen. 27.38 for we are therefore to repent because by grace we are sure to bee saued as Saint Peter saith 1. Pet. 1.17 if yee call God Father that is if ye will be his children passe your time in feare because he hath redeemed you by his bloud Luke 1.75 Leuit 11.44 So saith the Gospell It yee holy as your heauenly Father is holy for children must be of liâ—â— disposition to their father and he that worketh euill is of the dâ—â—â— as Christ speaketh Iohn 8.44 So Paul Rom. 12.1 doth beseeâ— them by the merits of Christ a forcible argument to perswade that they offer vp their bodies a holy sacrifice vnto God sheâ—ing that the greatest matter to inforce vs to reformation is
yeeld to Eliah and not Eliah to Ahab There is execrable cruelty committed on the infants of Bethlem who is the cause of it not Christ but Herod and Christ may not giue place to Herod though it cost neuer so much bloud Secondly obserue where it is said hee will make his floore cleane that all that refuse the Gospell whatsoeuer they pretend they are but chaffe For the Pharisees heere which had the chiefest places in the Church they pretend to haue the Oracles and the temple to bee descended from the Patriarks and to liue after the law of Moses yet they are but chaffe which fill the floore being onely puffed vp with pride and hauing no sound graine in them for when Christ is offered they persecute him and crie Hang him as an enemy to the law of Moses Mat. 27.22 so as their intention was good yet was that no excuse for then they that persecuted the Prophets and crucified the Lord of glory should be blamelesse for they had a zeale but not according to knowledge Now if they that stand onely in defence of that God himselfe ordained and like not that any of that should be abrogated by the Gospell are but chaffe what shall they be that seeke to maintain their owne traditions against both law and Gospell and stand in defence of many corruptions in the Church of God and yet perswade the Prince that all is well what can they bee but chaffe of the worst sort And will purge his floore c. Here may be demanded what the cause is why there is so much chaffe in our Church and so little good graine for it is strange to see with what belli-gods it is stuffed how disguised men be in pride and how excessiue in vsury which bee not as S. Peter calleth them spots 2. Pet. 2.13 but as the biles and vlcers of Egypt yea so much biting gaine raigneth among vs as hath made no more friendship betweene man and man then betweene Cain and Abel such whoredome as the Sunne cannot hide it nor the earth beare it but doth crie for vengeance and their children baptized that are woorse then Sodomites which as Saint Iude saith be now in hell To this we answer that the cause is first the want of fanning in many places of the land the people hauing onely a man set ouer them that can giue no one word to separate but onely reade bare Seruice and stinted praier which can make no manifest separation but of open recusants so as the people may well be quiet because the word neuer blowes among them and till the winde come the chaffe and the wheat are mixt together for can the wild asse bray if he hath grasse or the oxe low if he hath fodder or an hypocrite shew himselfe till his heart be discouered Iob 6.5 and his vizard taken off All the plagues of Egypt which made Pharaohs heart to relent somewhat and yet in the end so hardened it as he vtterly contemned the Lords hand are not like to this fanne of the word which searcheth euery part of a man and bloweth him away vnlesse he be substantially rooted in religion A second cause of this is that where there is fanning yet it hath no power they huckstering and tempering of it for their owne fame and for Balacâ—s offer of preferment and not preaching to the conscience the crucified word of the Lord they preach of contention to adde affliction to others and not in sinceritie and meeknesse to bring consolation to others and also when they speake it is but verball for their liues doe really confute the words of their mouth A third cause why there is such a mixture in this floore is because although it be truely preached yet men may do what they list and the maiestie of the word is not hedged in with discipline for if men liue wickedly vnlesse the law of man take them by the heele and restraine them the word of God cannot determine so as except there be some speciall good inclination in some few for the multitude preaching doth no good For he must be a good scholler that will learne without discipling he a sound christian that will refraine from sinne by bare preaching The Word indeed is the speciall farme for this floore but then is it most powerfull if it haue discipline to strengthen it and authority to countenance it What doe you meane the floore must be purged in this life and that there must be nothing but wheat in the Church of God Why this cannot bee till that great day of separation when euery thing shall be put in his peculiar place To this wee answer that there is a double purging the one in this life the other after this life the one particular the other vniuersall That purging that may and ought to be is first the separating of all such as doe not offer themselues Secondly of them that offer themselues but are vnworthy as if a man can make no conscience to profit by the word or can render no found account of his faith when he hath beene long taught but like an idle and slothfull professor is still to be trained vp in the rudiments of religion it is no reason to let him be in this floore without feeling some smart for his negligence neither is it fit to giue the holy things of the Lords Supper vnto him for hee deserues not the crummes that fall from his table If a man be obstinate and will not promise reformation his child ought not to be receiued to Baptisme vnlesse hee confesse his sinne or giue witnesse to the Church by others which must doe it and then they ought to take the child from his father and not to returne him to his parents againe where his education shall bee corrupt For others that doe professe if after they breake out into any enormous sinne such chaffe must bee separate for no vncleane liuer must be in the Church but either hee must submit himselfe and then he is none such or hee must be cut off if he continue senslesse in his sinne for it is the house of God which harboureth none but such as heare his voice And such as these ought not to be admitted to the Sacrament though they present and offer themselues neuer so much for hee that permits them sinneth three waies first in respect of Gods giuing the bread of children vnto dogges and making the house of God as a common Inne where he may buy any thing for mony but he must doe as Iehoiada the Priest did 2. Chron. 23.19 not suffer any vncleane man to enter or to set his foot within the Temple Secondly as hee must not doe it in respect of God and his owne conscience so neither in respect of the party himselfe for seeing himselfe debarred and disfranchised from the citie of God he would bee ashamed and this his abdication would bring him to humility 1. Cor. 5.2 2. Thess 3.14 whereby his soule
heauen and the holy Ghost was there by his soleâ—â—â— presence He had no possessions of his owne but was maintained by the almes of deuout women but out of them had hee cast Diuels Hee must paie tribute Mat. 17.27 but hee will fetch it out of the fishes mouth in the end hee was taken with a band of men but when he spake Ioh. 18.6 they reeled backward and none durst lay hold on him he was whipped and ill intreated but twice before had hee whipped the money changers out of the Temple and none durst open their mouth against him Mark 11.15 Mat. 27.19.24 he was condemned to die but the Iudges wife dreamed and was troubled being perswaded of his innocency and Pilat himselfe acquitted him When he was going to the crosse he was so worne as he was not able to beare it but he was able to beare the wrath of his Father He was hanged betweene two theeues Mat. 27.32 Luk. 23.43 but he saueth one of them And howsoeuer sometimes he was called Belzebub yet Belzebub confesseth him often to bee the Sonne of God thus was euer his humility qualified with some testimony of his diuinitie In that it is said The Angels came and ministred vnto him note that howsoeuer they bee ministring spirits to giue vs security of the Lords protection though his promise were sufficient yet by speciall prerogatiue they are attending on Christ to whom alone they owe and doe their homage And besides learne heere the time when we are to expect this ministery of Angels not vntill we haue fought the battels of the Lord then to succour our faint spirits and to releeue our distressed hearts they are sent as comforters vnto vs. Gen. 22.11 And thus when Abraham held in his body an anguished soule and in his hand a blondy knife to haue fetched the life of Isaac from him then was the window of comfort opened and then had God prouided another sacrifice When Iacch was wearied and benighted Gen. 28. hauing for his bed the earth and for his pillow an heape of stones then standeth the Lord about him and blesseth him and when Eliah is forced to flie to preserue his life and yet ready to die for want of food then doth the Lord awake him by his Angell and bid him eate 1. King 19.5 And when Christ had finished the combat and wonne the field then the Angels come to waite vpon him so as wee may not thinke to beare away the victory without blowes nor to be comforted without sorrowes not to bee refreshed without 〈◊〉 MATH 4. vers 12 13.14.15.16 verse 12 And when Iesus heard that Iohn was committed to prison he turned into Galile verse 13 And leauing Nazareth went and dwelt in Capernaum which is neere the sea in the borders of Zabulon and Nephthalins verse 14 That it might be fulfilled which was spoken by the Prophet Esaias saying verse 15 The land of Zabulon and the land of Nephthalins by the way of the sea beyond Iordan Galile of the Gentiles verse 16 The people which sate in darknesse saw great light and to them which sate in the region and shadow of death light as risen vp HEere followeth the real execution of Christs office and what hee did after Iohn was in prison For now was the time that the day-star going away the Sunne of righteousnesse might appeare In the words there are three things to bee considered first the cause why Christ returned into Galile the very place where that Herod dwelt that committed Iohn for reprouing him of his adultery Secondly that hee leaueth Nazareth his owne place the reason whereof is giuen by Saint Luke chap. 4.29 because they sought to breake his necke Thirdly the cause of his going to Capernaum to fulfill Esay his Prophesie that those quarters should first bee made famous through Christs doctrine and miracles being the first that were caried away into captiuity Now first it shall not be amisse since wee see Iohn in prison to seeke out the cause of his commitment which though it bee not heere expressed yet it is in the 14. chapter of this Euangelist set downe vpon another occasion that Herod thought the soule of Iohn Baptist to be gone into Christ howbeit S. Luk. chap. 3.19 vpon this very occasion sheweth the cause to bee for reprouing Herod for taking his brother Philips wife Where note behold as in a mirror the wonderfull resolution of a Christian seruant of God that durst tell a king to his face of so enormous a crime And if Iohn liued now howeuer many might haue commended his zeale yet most would haue condemned his discretion that durst aduenture himselfe so far for he was growen into high fauor with the king as appeareth Mark 6.20 Herod would heare him often acknowledged him to bee godly reformed many things and granted many things at his request so that heerein men now adaies would call in question his discretion that hauing such interest in the king he would not spare him in this one vice but must needs lance this sore whereas if he had but stopped his mouth in this one hee might haue continued still and done much good But Iohn Baptist durst not conceale any part of his ambassage The imitation of which president will be thought to be preiudiciall to the serpentine wisedome of these times for now it is thought good aduice not to wake a sleeping Lion nor to put our hands into the hiue lest we be stung but to beware of vae nobis lest wee come coram vobis not at all to reproue lest wee bee striken Which is contrary to the wisedome of Iohn for though there were none left but Christ yet hee spareth not his message nor is ashamed to tell Herod of that sin he ought to be ashamed to commit and away with this idoll discretion which marreth all euen as the image in Daniel chap. 3.1 which was set vp in Dura Nathan 2. Sam. 12.1 must tell Dauid of his adultery to his face and Paul aduiseth 1. Tim. 5.20 those that sin to rebuke openly that the rest may feare which being sealed by the canon of the Apostle prooueth that men must not onely rebuke in generall but in particular And if Paul had need of the prayer of the Ephesians chap. 6.19 that he might speake boldly much more haue wee that stand in such feare to be bound for our speech for by this courage and boldnesse shall wee establish our doctrine in mens consciences Secondly in this example of Iohn note as his constancy to speake boldly so his persecution to suffer extreamly and this is the portion allotted to all Gods Ministers If Eliah speake the truth in reprouing Ahab 1. King 19.8 he must flie to the mount Horeb to saue himselfe If Amos preach at Bethel the destruction of Ieroboams house Amos 7.12 he must go to his tar-box again And if Michaiah 1. Kings 22.17 tell the king truly he may not go to battell he shall be sure to
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
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
of blessednesse For the first vnderstand that in the words If so be and c there is not contained a cause of our being heires of God but a condition set downe by S. Paul 2. Tim. 3.12 All that will liue godly in Christ Iesus must suffer persecution for we are not to be saued because we are afflicted but we are afflicted therefore we shall be saued Neither are wee heires of God because we are chastifed but we are chastised and corrected because we are not bastards Heb. 12.8 And this is the way sanded out vnto vs whereby we must come to heauen and march like souldiers toward that glorious city namely vnder the standard of affliction and bearing the colours of our victorious captaine Christ This was the lesson that Christ first taught that whosoeuer would bee his scholar should be well whipped hee must goe and walke but vnder a crosse Math. 10 38. wherein marke that that which of it selfe is simply to men a disswasion is with God the principall motiue of the conscience of man Further obserue that euery heire must suffer not that euery one of Gods children must be called to martyrdome or that all must suffer in the same measure but this is it that whosoeuer soundly and substantially professeth the Gospel must make this teckoning with himselfe and so cast his account that if it bee needfull and God may haue glorie by it hee must not feare to lay downe his life and to spend his blood for the truthes sake We see by experience daily that many there be that fight many battels and runne through many skirmishes and yet haue neither scarre nor maime neither yet is he the lesse valiant or in any thing to be esteemed a faint-hearted souldier because his courage and resolution was to aduenture his life and this he taketh as aduantage that he hath tried his manhood and yet receiued as wound howbeit though he haue escaped thus yet was there neuer any souldier but tasted some of the streites and exigents of var if he haue serued there any time as either watching by night marchings by day hunger cold or such like Euen so fareth it with vs in this continuall spirituall warre-fare and combat for if the world cannot persecute vs as Esau meant to haue done to Iacob after his fathers death that is take away our liues Gen. 27.41 Gen. 21.9 yet at the least will it doe as Ismael did to Isaac mocke vs and speake virulently and slaunderously of vs for the Gospels sake which kind of affliction neuer any yet of Gods children no not Christ himselfe could escape And therefore Christ when he marketh them with the coale of vnworthinesse Luk. 14.26 that will not forsake father and all to follow him meaneth that for his sake we must not only cast away vnlawfull things but euen lay aside things lawfull that â—â—ther temptations on the right hand that is prosperitieÌ„ noâ—â—â—â—ptations on the left hand that is aduersity must make vs shrinke as asharmed to beare the crosse of Christ or to maintaine his truth but we must alway keepe the corne so cleare from thistles as we must loue the Gospell for it selfe and not regard our selues in respect of it Further vnderstand that we must be so farre from calling the Lords loue in doubt for nurturing vs in chastisement and for reaning vs from the world by the rod as that by this his vsage of vs wee are to haue an infallible certaintie grounded in our hearts and an heauenly security that wee are heires for it was truely foretold Iohn 17.14 that the world would loue none but his owne and if a man find himselfe free from the hatred of the world he may iustly feare hee hath no interest in heauen When Christ was borne Mat. 2.3 it was foretold the shepheards that they should find the babe in a stable laid in a cratch Luk. 2.12 now if they had found him in a royall palace and the child in a sumptuous cradle they might well haue suspected the Angell had deceiued them and that that child had not beene Christ So if a man were directed by him that knew it that the way hee was to goe were craggy and he should find it smooth hee might well feare hee were out of the way If therefore thinking we are in the way to heauen we finde it easie and delightsome wee may doubt it is not that way the Lord hath chalked out vnto vs for the right way is the straight way through which wee must passe full of thorns that we cannot escape scratching Luk. 13.24 and the way to Canaan is cumbersome ouer hils and mountaines and lieth through the wildernesse where we shall find many wants yet may we not be discouraged but the rather assured that we are going to the promised land To proue the verity and truth of the Gospell there is no other way as Christ teacheth then by offences because it is hated Mat. 18.7 reuiled and maligned for if it were beloued and embraced and entertained of Princes if the world did loue it it could not be the Gospell the Lords owne mouth hath spoken it Since then wee may secure our selues in the truth of the Gospell by the hatred of the world so we being hated and accounted the of scourings of the world for the Gospels sake may assure our selues we are Gods children Now as there is aâ—â—ecise necessity of suffering so this is our comfort and our rest whereon to stay that we are entangled with no other conditions neither is there any other burtheâ— laid vpon vs then was before borne by our head Christ So that as wee desire to be baptized with the same baptisme that he was so must we willingly drinke of his cuppe and partake of his shame if wee will haue part in his glory Of this order of Christ which is imprisonment buffetings and such like was Paul when in a christian courage hee vaunted that he caried about him the markes of the Lord Iesus this liuery did all the Apostles and Disciples of Christ weare Act. 5.11 who presently after his ascension for their open profession of his truth were cast some into prison and some put to one death and some to another Act. 12.2 And shall wee thinke there bee other steppes for vs to tread in and that wee may take our ease in the flesh and yet be quickened in the spirit No for as it is all our desires to goe to heauen so must it bee our affections to goe the same way that Christ went otherwise it were a great disparagement to him if wee be perswaded that the Lord loued his Sonne and so loued him as he would aduance him by the nearer and most proper way nay if God should testifie his loue any other way to vs then he did to Christ as it were a strange loue so should it make vs strangers from Christ for to this place of royalty we must ascend
them and prompt him with excellent and effectuall words of prayer Yea this must be the comfort of vs all that though wee fight to the bloud for the Lords cause not one droppe of it shall perish but as the Lord doeth keepe our teares so much more will hee keepe our bloud in a bottell Psal 116. â— that wee may bee made precious white in the bloud of the Lambe Now for the second point which is the meanes how the spirit helpeth our infirmities that is by stirring vp prayers and grones Obserue first that no man can pray of himselfe vnlesse he be taught of God secondly that the holy Ghost doth minister vnto vs that power in prayer which no man is able to bring and performe of himselfe howbeit we may not construe the words as if the holy Ghost himselfe did pray but onely that he suggesteth vnto vs fit words and matter and prompteth vs to pray For the first vnderstand that it is not postible for any man of himselfe to pray vnlesse he be helped and renewed in his spirit for prayer must be made in the mediation of Christ which flesh and bloud neuer thinketh of nay which flesh and bloud doeth but mocke at And this disabilitie in prayer and vnaptnesse to performe it is euen true of them that be enlightned and called to the faith vnlesse also they be impulsed and driuen on by the spirit Howbeit by this so excellent an instrument as the spirit the Lord doth poure into our hearts such a constant and stedfast assurance of his loue as we come and humble our selues before him boldly and beate our breast and pray from the booke of our conscience confidentlie vnfolding the whole heapes of our miscries before the Lord yea we come vnto him hauing euen a sight and contemplation of his maiestie and we stand not vpon words but a broken and contrite spirit maketh vs speake plainely the interpreter of our meaning being the holy Ghost so as wee in this exercise conferre with God and speake as it were with the mouth of Christ who maketh our supplications as sweet as incense in our and his Fathers nostrels So as it is no such slight matter nor so easie a worke to pray aright for of thy selfe thou art speechlesse and canst not vtter one word vnlesse the spirit vntie the strings of thy tongue and though happely thou speake yet is thy vnderstanding senslesse that thou knowest not what to aske vnlesse the spirit teach thee nay were thou neuer so well taught if the spirit make thee not acquainted with Christ Reuel 8.3 that he may present thy praiers to God all else is in vaine and fruitlesse Further in that the holy Ghost is said to make request for vs wee are admonished vnlesse it bee for weake Christians and babes in Christ that are not growne in the word of grace vnto whom a booke of prayer is allowed as a Catechisme that they that bee old schollers in the schoole of Christ ought to striue and indeuor to grow from praier to praier aswell as from faith to faith that as their iudgements are increased in knowledge so their hearts may increase in feruencie and affection toward God and that they may bring foorth their hidden treasure of the Lords spirit in enabling them to conceaue a praier and to pray as their present necessities shall require For this is that the Lord looketh for that as he said by the Prophet Zacharie 12.10 that he would in the last times powre out the spirit of deprecation and of prayer vpon the sons of men so men should endeuour to bee familiar in this dutie without booke and not content themselues to praie either a stinted prayer or a stinted time but as it is said Hebr. 6.1 wee must leaue the beginnings and be led forward and striue to perfection For if notwithstanding such plentie of foode these many yeeres there be still such leannesse in thy soule that thou art not able to feed thy selfe nor to expresse and vtter thy necessities in a corner before the Lord how canst thou looke for any blessing that hast beene so sluggish and hast so carelesly entertained the spirit of God in this acceptable time If any sudden calamitie hang ouer thy head or any secret sinne presse thy conscience how canst thou thinke to be releeued nay thou canst not but iudge thy selfe vnworthie to be helped if thou art vnable without a booke before thee to vtter thy griefe and to pray for helpe Thou must know thy temptations are particular and thy sinnes are particular and a generall confession is not a proper salue for any particular sore but as in this and this sinne thou hast offended God so particularly for this this sin thou must call for mercy And what if that speciall grace thou prayest for be not in thy booke then thou goest away emptie for thou art not likely to obtaine that thou dost not aske for For howsoeuer the Lord doth ofttimes preuent vs with his mercies and giueth before wee aske yet when he shall perceiue such negligence in vs that we desire but as it were a common and generall head-peece to shield vs from all assaults and doe not arme our selues in euery part especially knowing our old enemie the diuell lieth at all aduantage this maketh the Lord weary and vnwilling to helpe vs who otherwise easily inclineth his eare to the praiers of the faithfull When it is said With gronings that are vnspeakeable we are by this to comfort a distressed conscience that if afflictions doe come so fast vpon vs as the waues one in the necke of another and our spirits be so ouer whelmed and cast downe that we are not able to conceiue a praier for the anguish of our soules in this case if our hearts doe but bleed and grone though no word be vttered yet is it a praier precious and acceptable in the Lords sight We read of Ezechiah Esa 38.14 that he was not able to speake one word but did chatter like a Crane and mourne like a Doue in his sicknesse hee was so opprest with sorrow in the bitternesse of his soule yet was this a praier and a praier heard of God and himselfe deliuered and fifteene yeeres added to his life So oftentimes our praiers are so peppered with salt and fire that is our soule is so anguished and our spirits so appalled that either we speake abruptly or only knocke our selues on the breast Luk. 18.13 as did the Publican yet this soundeth in the Lords eares and commeth pleasantly before him for words in praier are but to make vs vnderstand what we aske the Lord vnderstandeth our meaning without words yea knoweth our wants better then our selues And as the mother pitieth her child when it is fallen sicke and is able to tell where the paine lieth and to aske such things as it wanteth but when the disease is growne so fore that for extremitie it cannot vtter the paine by speech but lieth