himselfe wrath against the day of wrath and of the declaration of the iust iudgement of GOD. An other sort there is that willingly plucke their neckes out of the choller and would be spectators and beholders of other mens misery by reason of sinne and transgression There is no man iust by excuse thinking themselues without spot and blamelesse standing vppon this guarde that they neuer knew the law of Moses the seruaunt of GOD whereby they might direct their liues according to the will of GOD. Nothing regarding the firmament the heauens and all other creatures whereby they are incited to acknowledge the eternall power and wisedome of God and to glorifie him in them and to giue him thankes for so great benefites which he hath ordeined for the vse of man But more blockish are they which boast and vaunt of the The righteousnesse of man standeth not in the knowledge of the lawe knowledge of the lawe of God as did the Iewes who put all their safetie in this that Abraham was their father that the oracles of God were committed to them that the couenaunt was propper vnto them that the temple of God was amongst them that they were the people of God and the beloued of the Lord and yet for all this labour not to liue in the obedience of the lawe For the Lorde chose them as a peculiar people that they might serue him in all holinesse and righteousnesse which thing they altogither neglected thinking that God had chosen them for their worthinesse Wherefore the foolish All excuse takeÌ„ away from them heart of man which is full of darkenesse cannot deuice any way how to be righteous but his deuices and his righteousnesse is foolishnesse before God and altogither condemned of the spirituall man For if hec thinke to bee iust by condemning other breaking out into these words with the Pharisée O God I thanke thée that I am not as other men extorcioners vniust adulterers or euen as this publican he Hipocrite pronounceth the sentence of iudgement against himself in that comparing his life to the law he is most culpable and faultie But rather let vs vnderstand and learne what the meaning of this is Euerie man that exalteth himselfe shal be brought lowe and he that humbleth himselfe shal be exalted If he would start aside because he knoweth not Gentile the lawe and so imagine himselfe to be frée his conscience is a thousand witnesses and the light of nature and reason commaunding and highlie commending those things which are good hating forbidding and punishing those things which are wicked and euil sheweth him how to liue in the seruice and feare of God For in that by nature saith the Apostle of all they doe the things contained in the lawe they hauing not the lawe are a lawe vnto themselues and they that haue sinned without the lawe shall perish without the lawe The effect of which knowledge of God by the light of nature and reason being written in their hearts and consciences shall ridde them from all excuse and be most effectuall yea horrible in that dreadfull day of doome when God shall iudge the secrets of men by Iesus Chist the bookes that is their consciences being then laid open Lastly if only the knowledge of the lawe Iewe. could preuaile that therby we might be iustified and counted righteous we had wherein we might reioyce But séeing not the hearers but the doers of the law are iustified before God and that God requireth a circumcised hart and is uot satisfied with vaine shewes and ceremonies it followeth that they are not iust which onlie know the lawe and yâ—the circumcision of the hart I mean the inward righteousnes consisteth in the spirit not in the letter Wherefore they that sinne in the law that is hauing knowledge of the lawe shal be iudged by the lawe This then is the full summe of the matter that both Iewes and Gentiles are vnder sinne that is are iustly condemned for sinnes and are subiect to the curse which is due vnto sinne For as with righteousnesse there is absolution so with sinne there is condemnation So that it is not in man to ridde himselfe from the curse of the lawe by any deuised righteousnesse Hitherto the drift of the Apostle hath beene to shewe howe that mans righteousnesse is farre from the obedience of the lawe and that righteousnesse which God requireth at our handes And endeuouring to giue a more cleare light to the righteousnesse of God hée plucketh away the visor of their faigned righteousnesse and discouereth their faces yea he setteth before vs and launceth out the venome and corruption of our heart comparing our righteousnesse or rather our excessiue wickednesse with the rule of the lawe which by a fit exaggeration he sheweth vs as plaine as if blacke and white were laid togither darkenesse and light were weighed in a ballaunce Such is therefore the righteousnesse of man that The righteousnesse of man compared to the lawe howe faultie it is wée thinke our selues iust without the knowledge of the lawe without the effectuall working thereof and before we examine our selues our liues and sinnes thereby Sinne is not imputed while there is no lawe and no man is punished as guiltie and faultie For where no lawe is there is no transgression and contrariwise by the lawe is the knowledge of sinne And sinne that it might appeare sinne worketh death in vs by that which is good that sinne might be out of measure sinfull by the commandement Moreouer the lawe entered thereupon By the lawe is the knowledge of sin that sinne might abounde both that which is originall and that which daily carrieth the sway in our actions The vse of this manifestation is referred to The vse of the lawe is two sold two pointes The first is that men might be so much the more guiltie Secondly the benefit of god in Christ Iesus should bee so much the more glorious The second VVhat the lawe is in it self and what to vs. The lawe is spirituall generall poynt in this comparison is what the lawe is in it selfe and also hauing respect vnto vs. In it selfe it is holy and the commaundement holy iust and good it is spirituall and requireth of vs an beauenly purenesse yea the heart and inwarde affection because God iudgeth the secret motions of the same and a chéerfulnesse and a willingnesse in the outwarde déede So that nothing is more contrary to the lawe then hypocrisie lying and deceit Nowe then as the lawe is spirituall so wée VVe are carnall are carnall solde vnder sinne and being in the flesh the affections of sinne which are by the lawe haue force in our members to bring foorth frute vnto death Yea the whole naturall man is bondslaue to the lawe of the fleshe and of sinne whiche possesseth the vnregenerate and wholly raigneth in them For they neither will nor doo good so that although the lawe of nature and
How much more shall the blood of Christ which through the eternall spirit offred himselfe without spot to God purge your conscience from dead workes to serue the liuing god That this grace might not be in vaine God gaue with his sonne vnto his people all things pertaining to saluation and euerlasting life Rom. 8 3â— 32. What shall we then say to these things If god be on our side whom can be against vs 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 Iohn 17. 2. 9. 10. 11. 12. 22. 23. 24. 26. Thou hast giuen him power ouer all flesh that hee should giue eternall life to all them that thou hast giuen him I pray for them I pray not for the world but for them which thou hast giuen me for they are thine and all mine are thine and thine are mine and I am glorified in them and now am I no more in the worlde and I come to thée holy father kéepe them in thy nâ—â—e euen them whom thou hast giuen me that they may be one as we are while I was with them in the world I kept them in thy name The glory that thou gauest me I gaue them that they may be one as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued me Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glory which thou hast giuen me for thou louedst me before the foundation of the world I haue declared vnto them thy name and will declare it that the loue wherewith thou hast loued me may be in them and I in them He openeth this secret when men least looke for it Gen. 3. 15. When God was appointing punishment vnto our first parents he interlaceth this comfort I wil also put enmitie betwéen thée meaning the serpent or the dinel by the serpent and the woman and betwéene thy séede and her séede He shall breake thine head and thou shalt bruise his héele Gen. 22. 18. When Abraham thought there was no way but death with his sonne because God had so commanded God altered his commandement and hauing tried his obedience he said That in his séede all the nations of the earth should be blessed Ephe. 2. 4. 5. God which is rich in mercy through his great loue wherewith he loued vs euen when wee were dead by sinnes hath quickened vs togither in Christ by whose grace ye are saued Rom. 5. 6. 8. 10. For Christ when wee were yet of no strength at his time died for the vngodly God setteth out his loue toward vâ— séeing that while we were yet sinners Christ died for vs. And when we were his enemies God reconciled himselfe vnto vs by the death of his sonne 1. Cor. 2. 7. 8. We speake the wisedome of god in a mistery euen the hid wisdome which god had determined before the world vnto glory Which none of the Princes of this world hath knowne for had they knowne it they wold not haue crucified the Lord of glory Collos 1. 25. 26. I am a minister according to the dispensation of god which is giuen me vnto you-ward to fulfill the word of god which is the mistery hid since the worlde began and from all ages but now is made manifest to his saints Eze. 16. 6. 8. 9. And when I passed by I sawe thée polluted in thine owne blood and I said vnto thée when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood thou shalt liue Passing by thée and looking vppon thée behold thy time was as the time of loue and I spread my skirts ouer thée and couered thy filthinesse yea I sware vnto thée and entered into a couenant with thée saith the Lord God and thou becammest mine Then washed I thée with water yea I washed away thy blood from thée and I annointed thée with oyle Ephe. 2. 12. Ye which were without Christ and were aliants from the common-weale of Israel and were strangers from the couenants of promise and had no hope and were without god in the world Now in Christ Iesus ye which once were farre off are made neare by the blood of Christ 1. Pet. 2. 10. Which intime past were not a people yet are now the people of god which in time past were not vnder mercy but now haue obtained mercy Men are blinded and yet thinke they see Iohn 9. 41. Iesus said vnto them If ye were blinde ye should not haue sinne but now ye say we see therefore your sinne remaineth Iohn 3. 19. This is the condemnation of the world that light is come into the world and men loued darknesse rather then light Iohn 1. 10. 11. He was in the world and the world knew him not he came vnto his owne and his own receiued him not Philip. 3. 6. Concerning the lawe I was vnrebukeable saith the Apostle of himself examining no more but his outward life Then in mercy God causeth their dangerous estate to be set before them by preaching of the lawe Rom. 3. 20. By the lawe commeth the knowledge of sin Lawe chap. 4. 5. The lawe causeth wrath chap. 5. 20. The laws entred thereupon that the offence should abound that it might appeare to be notorious in the sight of god Rom. 7. 9. For I once was aliue without the lawe but when the commandement came sinne reuiued and verse 14. The lawe is spirituall but I am carnall Rom. 2. 15. Which she we the effect of the lawe written in their hearts their conscience also bearing witnesse and their thoughts accusing one an other or excusing 1. Tim. 1. 9. 10. The law is not giuen to a righteous man but vnto the lawlesse and disobedient to the vngodly and to sinners to the vnholy and to the prophane to murtherers of fathers and mothers to men-stealers to liars to the periured and if there bee any other thing that is contrary to wholesome doctrine Gal. 5. 19. 20 21. 22. Moreouer the workes of the flesh are manifest which are adultery fornicatioÌ„ vncleannesse wantonnesse idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse gluttony and such like whereof I tell you before as I also haue tolde you before that they which doo such things shall not inherit the kingdom of god but verse 18. are vnder the curse of the lawe Deut. 25. 15. Rom. 7. 13. Sinne that it might appear sinne wrought death by the lawe 2. Cor. 2. 16. It is the sauour of death vnto death It casteth downe to hell it feareth and woundeth our consciences 2. Cor. 3. 9. It is the ministration of condemnation Ro. 7. 7. I knewe not sinne but by the lawe For I had not knowne lust except the lawe had said Thou shalt not lust 2. Tim.
Forasmuch as that which may be knowne of God is manifest in them For God hath shewed it vnto them For the inuisible things of him that is his eternall power and godhead are séene by creation of the world being considered in his workes to the intent that they should be without excuse Acts. 14. 16. 17. God in times past suffered all the gentiles to walke in their owne waies Neuerthelesse he left not himselfe without a witnesse in that he did good and gaue vs raine from heauen and frutefull seasons filling our hearts with foode and gladnesse And Chap. 17. 27. That they should séeke the Lord if so be they might haue groped after him Through there owne default Ro. 1. 21. Because that when they knewe God they glorified him not as God neither were thankfull but became vaine in theire imaginations and their foolish heart was full of darkenesse Iohn 15. 22. If I had not come and spoken vnto them they should not haue had sinne but nowe haue they no cloake for there sinne verse 24. If I had not done workes among them which none other man did they had not had sinne that is they had not bene so greatly in fault Ro. 2. 12. For as many as haue sinned without the law that is without the knowledge of the written lawe shall perish also without the lawe their conscience being a lawe vnto them Iohn 3. 19. And this is the condemnation that light is come into the world and men loued darknes rather then light because there déeds were euill And surely that which they can attaine vnto in knowing God by their light or rather naturall darkenesse albeit they neuer failed in the way but so cōtinued yet were it in no wise sufficient vnto saluation For it is necessary for vs that shall be saued that we know God not onely as God but as our father in Christ Iohn 17. 3. And this is life eternall that they know thée to be the onely very God and whom thou hast sent Iesus Christ And chapter 3. 26. He that beléeueth in the sonne hath euerlasting life and he that obeieth not the sonne shall not sée life but the wrath of GOD abideth on him The which misterie flesh and blood doth not reueale but the sonne himselfe to them whom his father hath giuen him Matt. 11. 27. All things are giuen to me of my father and no man knoweth the same but the father neither knoweth any man the father but the sonne and he to whom the sonne wll reueale him Mat. 16. 16. 17. Simon Peter answered and said Thou art that Christ the sonne of the liuing God And Iesus said vnto him Blessed art thou Simon the sonne of Ionas For flesh and blood hath not reuealed it to thée but my father which is in heauen Iohn 1. 10. He was in the world and the world knew him not But as many as receiued him to them he gaue power to be the sonnes of God euen of thē that beléeue in his name Which are borne not of blood nor of the will of the flesh nor of the will of man but of God And chap. 3. 5. 6. Iesus answered Nicodemus verily verily I say vnto thee except that a man be borne of water and of the spirit he cannot enter into the kingdome of God That which is borne of the flesh is flesh and that that is borne of the spirit is spirit Secondly they are called by the preaching of the Gospell but because they are not of the number of the elect being called they heare not Luke 12. 47. That seruant which knewe his masters will and prepared not himselfe neither did according to his will shall be beate wiih many stripes Matt. 22. 14. For many are called but few are chosen Luke 13. 34. O Ierusalem Ierusalem which killest the Prophets and stonest them that are sent to thée howe often would I haue gathered thy children togither as the henne gathereth her brood vnder her wings and ye would not Chap. 19. 44. They shall make thée euen with the ground because thou knewest not the time of thy visitation Iere. 7. 27. Therefore shalt thou speake all these wordes vnto them but they will not heare thée Thou shalt also cry vnto them but they will not aunswere thée Pro. 1. 24. 26. 28. 26. Because when I called yée refused I will laugh at your destruction and mocke when your feare commeth They shall call vppon mée but I will not answere they shall séeke mée earely but they shall not finde mée Because they hated knowledge and did not choose the feare of the Lord. And forasmuche as they are not able to receiue the spirit of truth Iohn 14. 16. 17. And I will pray the father and he shall giue you an other comforter that hée may abide with you for euer Euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth it him but yée knowe him for he dwelleth with you and shall be in you Chap. 12. 39. 40. Therefore could they not beléeue because that Esaias saieth againe hée hath blinded their eyes and hardned their heart that they should not sée with their eyes nor vnderstand with their heart and should be conuerted and I should heale them 2. Thess 3. 2. All men haue not faith Mat. 13. 9. 11. He that hath eares to heare let him heare To you it is giuen to knowe the secrets of the kingdome of heauen but to them it is not giuen 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned The word of life is folly vnto them and an offence 1. Cor. 1. 18. The preaching of the crosse is to them that perish foolishnesse but vnto vs that are saued it is the power of God Verse 23. 24. We preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnesse But vnto them which are called both of Iewes and Grecians we preach Christ the power of God and the wisedome of God And finally the sauour of death vnto death to their destruction 2. Cor. 2. 16. To the one wee are the sauour of death vnto death and to the other the sauour of life vnto life Thirdly their hearts are opened but they beleeue generally Iam. 2. 19. Thou beléeuest that there is one God thou doest well the diuels beléeue it and tremble Fourthly they are most miserable of all who climbe a degree higher that their fall may be the more greeuous For they are raised by some gift of grace and yet fall away Heb. 6 4. 5. 6. 7. 8. 9. For it is impossible that they which were once lightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and of the power of the world to come if they fall away should be renued againe by repentaunce séeing they crucifie
to be refused and hated but that which should procure Gods fauour toward vs there is nothing but that which is his and none of ours Which is his mercy and louing kindnesse whereby he calleth vs imbraceth vs closeth and adopteth vs as those for whom he reserueth a kingdome So much for the first part of this text that as touching the greatnesse of of the benefite of adoption in consideration of the fréedome we reape therby being deliuered from the slauerie and feare of the lawe and being altogither eased of the burden which commeth by the spirit of bondage Where also you haue heard howe and in what order and manner we are made and adopted the children of God 2. The second part sheweth the assurance of our adoption The assurance of adoption in these words The same spirit meaning the spirit of adoption beareth witnesse with our spirit that we are the children of God And verie necessarie is it that the weake spirits and doubting minds of Gods children should thus be strengthned and confirmed who haue many a thousand thought to cast them beside the stedfastnesse of their hope still giuen to wauering still giuen to distrusting For how can it be otherwise séeing the diuell hath diuers pollicies to cast vs into feares which vnlesse we were mightily susteined by the spirite of God were inough vtterly to ouerthrow vs our mindes and consciences being most easie to be cast downe Because as the Apostle witnesseth to the Heb. cap. 2. 15. All their life time they were subiect to bondage for feare of death sitting in darknesse and in the shadow of death looking rather for their destruction then for their saluation Carnall Gospellers wordly professors can perswade themselues any thing but they that are truly touched and humbled in so ioyful a change as from the feare of destruction to be made partakers of adoption liue as it were betwixt feare and hope wondring howe they should be made partakers of so excellent an estate as from the children of captiuitie to be made the children of freedome from the the children of wrath to be mads the children of mercy Weake minds faint harts vntill the assurednesse of faith hath banished all distrust The testimonie of their adoption may bee somewhat setled in them and although not in all yet in most of them it is but weake and can scarcely be perceiued by reason that they find in themselues a great strength of sinne and féeling also the grace of God to be in a smal measure as it were a fewe sparkes vnder a great heape of ashes and which as yet is more the continuall accusations of the diuell mouing our consciences to dispaire The strength of sinne was so great in that elect vessell of God S. Paule who had such an euident token of Gods adoption that he was wrapt into the heauens and sawe those thinges which were not to be vttered so that the loue of God was confirmed toward him in miraculous sort the strength of sinne was so great in him that he was in a manner violently drawne to do that which he hated What I would saith he that doo I not but that which I hate that doo I. And I finde such motions in my sinfull flesh rebelling against the lawe of my minde which preuaile so farre with me that they leade me captiue vnto the law of sinne The reward and wages wherof wee knowe is death By which reason it séemeth we should be greatly daunted and dismaied in respect of our adoption vnto life Againe the want of the féeling of the graces of God dooth worke such a coldnesse of spirit and such a dulnesse in our sences which may well bréede a doubfulnesse in our mindes and to make a wauering conscience to pleade against it selfe Which made the Prophet Dauid who was so highly in fauour with God greatly to faint because the graces of God in respect of his gréeuous sinnes laie as it were buried within him So that with griefe of minde he cried out for so great a want O Lord create in me a cleane heart and renue thy graces within me Restore me to the ioy of thy saluation hide thy face from my sinnes and put away all mine iniquities make mee to heare of ioy and gladnesse and let the certaintie of thy adoption and of my comfort be established in my heart Finally the diuell mouing our consciences to dispaire may bréed the greatest doubt in our harts and make vs beléeue that though we are adopted yet that we are not Gods children but rather that we are forsaken of him Wherein we must alwaies remember the propertie of the diuell which is that he goeth about like a roaring lion séeking whom he may deuour Whom saith the Apostle Resist being stedfast in faith and hold fast the hope of your adoptioÌ„ It is sathans desire to wiâ—â—ow vs as wheat but he that hath procured vs to be adopted and by whose means we are made the sonnes and children of God praieth for vs yâ— we might be strengthned and also sendeth his spirit into our harts to help vs in our praiers and maketh requests for vs with sighes which cannot be expressed Wherefore although the accusations of of the diuell be of great force to throw vs downe yet are the helpes which it pleaseth God to graunt vs more auailable to raise vs vp againe Whereby it commeth to passe that our hearts and consciences being setled in the assurance of the forgiuenesse of our sinnes and we being sanctified by the blood of Christ are inwardly and fully perswaded of our adoption in such sort that all doubting is remoued away and all distrust banished Yet neuerthelesse because by the meanes aforesaid that is by the strength of sinne which dwelleth within vs the weakenesse of gods graces the troublesome accusations of the diuell the stedfastnesse of our adoption may sometime or other be called in question therefore God of his goodnesse to support our féeble spirites and weake thoughts hath giuen vs his owne spirit to be a fellow witnesse with our spirit fully to perswade and assure vs. For the elect chosen childreÌ„ of God haue in themselues the spirit of Iesus Christ testifying vnto them and perswading them that they are the adopted children of god The same spirit of god his fatherly goodnesse and that he wil be a father vnto vs and that he would haue vs so to account of him beareth witnesse with our spirit that we are the children of god For this cause amongst diuerse other names wherewith the holy ghost is intituled this is one especiall name and title that it is called the spirite of adoption because it worketh in vs the assurance of our adoption Also it is called a pawne or earnest as we may reade 2. Corinth 1. 22. It is God who hath sealed vs and hath giuen the earnest of the spirit in our hearts Thus by two most effectuall parables â— similitudes are the children of god confirmed in the certaintie of
seeth them shal laugh them to scorne And all men that sée it shall say This hath god done for they shall perceiue that it is his worke Againe the tongues of the godly God directeth as shall be best for their behoofe The nature of man is fearefull how to answere being called before mightie men But to the comfort of them that feare God it is written Mat. 10. 17. Ye shal be brought to the gouernors and kings for my sake in witnesse to them to the gentiles But when they deliuer you vp take no thought how or what ye shall speake For it shall be giuen you in that houre what ye shall say For it is not ye that speake but the spirite of your father which speaketh in you Concernining other parts of the bodie As the Prophet praieth that God would open his eyes to sée the wonders of his lawe so also he praieth that he would turne away his eyes that they should not behold vanitie The disciples that iournied to Emaus their eyes were holden that they could not know Christ The eyes are shut and somtimes also the eares are dull and closed vp Act. 28. 27. King Saul had a speare in his hand to throw at Dauid but his hand was restrained The heart the affections the tongue the eyes eares and hands yea the whole body God ruleth as is manifest in the example of Saul the persecutor who after became Paul a blessed Apostle Yet before his conuersion and happie change he breathed out threatnings and slaughter and made hast to procure trouble to the godly But as he iournied it came to passe that he fell from his horse by a miracle from heauen was striken blind and cast into a great feare and trembling I haue bene hitherto tedious because the treatise is so comfortable in the rest I purpose to be briefe to satisfie thy minde The maruellous prouidence of God and his most secret handy worke being now declared concerning the affaires of men as also men themselues there remaineth behinde a matter as waightie as the rest and that is this That if all things be ruled by Gods prouidence and by an euen and vpright hand First how falleth it out that such mischieuous and wicked déeds are committed in the world as we daily sée Secondly why do the wicked and vngodly flourish when as they that serue God most are put to the worst and that they finde their affaires to goe crosse and ourethwart Which matters although they be so waighty I cannot now stand vpon but must referre the handling of them vntill some other time onely at this time I minde God willing to touch them and briefly to set downe the resolution God hath so created the world that he is still gouernour thereof in such sort that nothing is done or can come to passe but by his counsell and prouidence And albeit the diuel and the reprobate labour by their wickednesse and mischiefes to bring all things to confusion yea and the faithfull by the faults that they commit peruert good order and iustice yet God hath the chiefe superioritie aboue all and turneth the euill into good And howsoeuer it be he disposeth and gouerneth all with a secret bridle and after so wonderfull a fashion that we must reuerence it with all humilitie because we are not able to comprehend it Vaine therefore are their spéeches and most vngodly which séeme to defend their wicked déeds by gods prouidence and making the diuine maiestie which is nothing but holinesse it selfe in a maner culpable with them Whose spéeches are after this sort Some desperate ruâ—â—ian hath slaine a good citizen he hath performed say they gods counsell an other hath stolen or committed adultery he hath done that which God hath suffred an vngodly and carelesse childe lets his father die and neuer séekes for remedie and helpe he could not resist God which had so ordeined from the beginning And thus they shroud their hainous sinnes vnder gods prouidence and thinke they deserue no otherwise but well They thinke they did performe gods will but they followed their owne wicked will Gods commaundements are to the contrary whereunto we ought to haue respect And if any thing be committed otherwise then may stand with the same it cannot be without offence much more will the sin abound if it be expresly and purposely against gods will and commandement God bringeth about his purpose and decrée diuers waies according to his infinit wisedome which herein sheweth it selfe so much the more that he can vse the workes of the wicked well though the wicked be fouly in fault Théeues and murtherers and such malefactors are often instruments of gods iustice vnawares to them yet neuerthelesse there can be no lawfull excuse for their notorious mischiefes For if the lawe of God be not sufficient their owne conscience will reprooue them and cry vengeance against them In God there is no euill in men there is nothing but euil The Sunne by his heate causeth a stinking smell to come forth of a carkasse when as there is no such thing in the Sunne but in the carkasse So God vseth the mischieuous déeds of the wicked as may stand most with his glory though it tende to their great condemnation vnlesse the mercy of god bee the greater It lieth in Gods power to restraine them but oftentimes he giueth them vp to themselues As our Sauiour Christ confessed when he was taken of his malicious and cruell enemies This is your very houre saith he and the power of darkenesse For then God gaue libertie to Sathan and his ministers to execute their rage In their mindes was malice mischiefe and crueltie but the glorious purpose of God was to giue his onely sonne for the redemption of the world God detesteth sinne but yet turneth the wickednesse of sinners as séemeth best to him oftentimes to the confusion of themselues to make his iustice more famous The wicked cannot choose but doo ill God is not the authour of their wickednesse but at what time or against whome their mischiefe shall breake foorth and take place that is in Gods hand and in his most mightie power As for the other matter in question why the wicked flourish and the godly are oppressed Although it be so let vs not therefore deny Gods prouidence Many tyraunts there are and wicked men in the world and as Iob saith the tabernacles of robbers doo prosper and they are in safetie that prouoke God They raigne and rage and their power is great yet who knoweth what God mindeth to worke by them Amongst the rest this séemeth to be one cause that the minds of the godly might be proued There are many excellent vertues which lie hid in them which without this meanes cannot be knowne Especially in the time of martirdom and persecution when they shal be tried and put to death by tyrants for the profession of gods truth And although otherwise also they suffer many mischiefs wrongs by the hands of
works thereof comprehended in these thrée propositions All both Iewes and gentiles are vnder sinne that is are iustly condemned for sinne All haue sinned and are iustly depriued of the glory of god that is of euerlasting life All the world is subiect to the iudgement of god And herein is the praise of his iustice in that we deserue it as also the praise of his mercy in that fréely in Christ he forgiueth vs so great damnation So that here it resteth that there is but one way of But one way of saluation saluation to wit Iesus Christ and his righteousnesse apprehended by faith For the gospell of Christ is the power of god vnto saluation to euery one that beléeueth to the Iewe first and also to the Grecian Vnto which faith although VVorkes that works are necessarily adioyned and are as the light which is séen togither with the flame yet they auaile not vnto iustification but rather signifie that a man is inwardly iustified before god Therefore although faith be not without workes yet faith alone without workes doth Faith onely iustifieth iustifie The lawe manifesteth sinne and death which was before the lawe it causeth wrath and dooth not reconcile vs vnto God but the true reconciliation and purification The righteousnesse of God commeth only from the righteousnesse which is of God And séeing righteousnesse is not sound by the law it is necessary and behoouefull that we looke for righteousnesse elsewhere And because man could not accomplish any righteousnesse therefore least hée should vtterly perish God exhibiteth a way which he promised of olde whereby he should be iustified and saued before him Christ is our righteousnes without the lawe The matter and grounde of this righteousnesse is Christ apprehended through faith who is offered vnto all because all haue sinned Which righteousnesse is fréely giuen without any merit of ours for wée are iustified freely by his grace through the God the au thour of this righteousnesse redemption that is in Christ Iesus The authour of this righteousnesse and iustification is God for hée so loued the world that hée gaue his only begotten sonne to bee offered vp for our sinnes and to make full satisfaction that whosoeuer beléeueth in him should not perish but haue life euerlasting Whom GOD set foorth to bee a reconciliation through faith in his blood Righteousnes in the death and resurrection of christ The materiall cause is the death and resurrection of Christ for hée was deliuered to death for our sinnes and is risen againe for our iustification The cause formall or instrumentall is faith whereby as it were with an hande wée apprehende the righteousnesse of GOD. For with the heart man beléeueth vnto saluation and to righteousnesse Christ is our reconciliation through faith while wée laie holde of the promises The end of this righteousne what of Gods mercy in him The finall cause is the glorie and praise of the goodnesse of God in that being enemies hée reconcileth vs vnto him Wherefore we are not saued by workes or partly by faith and partly by woorkes but all our reioycing is excluded by the VVe are iustified not by workes but by faith lawe of faith And our iustification dependeth onely vpon GOD that his glorie might be established for the promise of God is through faith and not by the lawe For as the lawe is the cause of wrath so is faith the appeasing of our consciences whereby we vnderstand that we are iustified And if any man make the lawe his grounde and his rocke hée is fallen from grace for they are vtterly abolished from Christ whosoeuer are iustified by the lawe So that they that put their confidence in the workes of the lawe Christ shall profit them nothing By whome onely wee obtaine to bee called the sonnes of god and the heires of the kingdome of heauen by whome we are deliuered and redéemed from the lawe that wee might receiue the adoption of sonnes For GOD hath giuen the spirit into our hearts that we may cry Abba father Which spirit we receiue by faith and not by the workes of the lawe for they that are vnder the lawe are vnder the curse and vnder moste dreadfull feare And the generall proposition of the Apostle is that no man is iustified by the lawe for the lawe is not of faith but the iust shall liue by faith For by faith wée are the séede posteritie and children of Abraham and heires by promise and fellowe heires with Christ of his euerlasting kingdome By the lawe and the couenant there is a difference betwixt the Iewes and the Gentiles but by by faith there is neither Iewe nor Grecian there is neither bonde nor frée there is neither male nor female For all are one in Christ Iesus Therefore by faith is iustification whereby the scriptures foresawe that the gentiles should bee saued and that the lawe could giue no life and that by the lawe there was no righteousnesse because the scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ shuld be giuen to them that beléeue Therefore it is by faith that it might come by grace that the promise might be sure vnto all both them of the lawe and to them of the seede of Abraham Wherefore séeing the righteousnesse of man by nature is nothing else but wickednesse and hipocrisie backsâ—iding by excuse boasting by vaine knowledge without practise and that the lawe cannot be fulfilled because the corruption of man is quite contrary vnto it and abhorreth the lawe and that we are all vnder sinne and so by the lawe vnder damnation in that it letteth vs to vnderstand the hugenesse of our sinne and the curse and punishment due thereunto euery mouth is stopped and all the world subiect vnto the iudgement of god and to that damnation which the law of god and the corruption of our nature requireth And that the Apostle might bring vs to the perswasion of the iustice of faith which is the pathway and the highway vnto saluation he saith that we know that whatsoeuer the law saith it saith it to them which are vnder the lawe So that there is but one way of saluation euen the righteousnesse of god There are three braunches of the righteousnesse of God by saith Remission of sinnes by faith whereof are thrée especiall braunches Remission of sinnes Imputation of Christ his righteousnesse Sanctification newnesse and holinesse of life Remission and forgiuenesse of sinnes is giuen to the church and faithfull of god in that of his frée mercy and goodnesse their sinnes are blotted out and the account made voyd that they shall not be called vnto iudgement neither shall any punishment be exacted at their hands Whereby all satisfaction falleth to the ground in that of his frée mercy and goodnesse the Lord putteth away the remembrance and punishment of our sinnes forgiueth al our infirmities redéemeth our life from the graue and crowneth vs with
looking for of iudgement Vppon this gift of faith and perseuerance the godly doubt not to call vpon God in all afflictions Rom. 8 38. 39. For I am perswaded that neither death nor life nor Angels nor any creature shall be able to seperate mée from the loue of God which is in Christ Iesus our Lord. 2. Cor. 1. 21. 22. It is God which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs and hath giuen the earnest of the spirit in our hearts Iom 1. 6. 7. 8. 9. He that wauereth is like a waue of the sea tost of the winde and carried away Neither let that man thinke that he shall receiue any thing of the Lord. A wauering minded man is vnstable in all his waies Hebr. 4. 16. Let vs therefore go boldly vnto the throne of grace that we may receiue mercy and find grace to help in time of néed Hehr. 10. 21. 22. Séeing we haue a high Priest which is ouer the house of God let vs drawe neare with a true heart in assurance of faith sprinckeled in our hearts from an euill conscience and washed in our bedies with pure water 1. Iohn 4. 17. Herein is the loue perfect in vs that we should haue boldnesse in the day of iudgement by reason of this perseuerance wherewith he hath inabled vs. Yet the godly may swarue and fall as did Moses Aaron Dauid Peter but at length by Gods grace they returne againe 1. Iohn 3. 9. Whosoeuer is borne of God sinneth not finally For his séed remaineth in him neither can he sin because he is borne of God Through the power of his word and the operation of his holy spirit 2. Pet. 1. 10. Wherfore brethren giue diligence to make your calling and election sure For if ye do these things ye shall neuer fall No man is made righreous but hee that is made holie and framed to good workes Ephe. 2. 10. For we are his workemanship created in Christ Iesus to good workes which God hath ordained that we should walke in them Ephe. 1. 4. He hath chosen vs in him before the foundation of the world that we should be holy without blame before him in loue The way whereby God by his mercy doth prepare his elect to his kingdome is by the mediation of our sauiour Christ while they stedfastly beleeue not onely that he is their perfect sacrifice but their aduocate and intercessor to God for them Heb. 9. 13. 14. 15. 16. For if the blood of Bulls Goates and the ashes of an heifer sprinckling them that are vncleane sanctifieth as touching the purifieng of the flesh How much more shall the blood of Christ which through the eternall spirit offered himselfe without spot to God purge your conscience from dead workes to serue the liuing God And for this cause is he the mediatour of the newe Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receiue the promise of eternall inheritance 1. Tim. 2. 5. For there is one God and one Mediator betwéene God and man which is the man Christ Iesus As concerning infants which die assoone as they are borne who are elected and chosen vnto life by Gods secret purpose the way is more speedie For they are presently in the hands of God Because he accepteth the children of the faithfull Gene. 17. 7. Moreouer I will establish my couenant betwene me and thée and thy seede after thée in their generations for an euerlasting couenant to be god vnto thée and to thy seede after thée Exo. 20. 6. Shewing mercy vnto thousands to them that loue me and kéepe my commandements 1. Cor. 7. 14. For the vnbeléeuing husband is sanctified by the wife and the vnbeléeuing wife is sanctified by the husband else were your children vncleane but nowe are they holy Chap. 5. After what sort almightie God doth execute and effectually declare his counsaile touching Reprobation BY these things whereof we haue spoken it may easily The old Adam is the foundation of the reprobation which mans iudgement can attaine vnto appeare howe God maketh them to goe to their owne place whom he created to that end that he might be glorified in their iust condemnation For as Christ the second heauenly Adam is the foundation very substance and effect of the elects saluation so also the first earthly Adam because he fell is the first author of the hate and so consequently of the damnation of the reproued For whē god moued with these causes which he onely knoweth had determined to create thē to this end to shewe foorth in them his iust wrath power he did likewise orderly dispose the causes and meanes whereby it might come to passe that the whole cause of their damnation might be of themselues as hath bin declared before in the third chapter Whē man then The iudgement of God towards infants that are reprobate was fallen willingly into that misrable estate whereof we haue spoken in the chapter before God who hateth iustly the Reprobate because they are corrupt in part of thē he doth execute his iust wrath assoone as they are borne and towards the rest that be of age whō he reserueth to a more sharpe iudgement he obserueth two waies cleane contrary one to the other For as concerning some he sheweth How Reprobaton is first manifested No calling to the Cospell them not so much fauour as once to heare of Iesus Christ in whome onely is saluation but suffereth them to walke in their owne waies and runne headlong to their perdition And as for the testimonies that God hath left to thē of his diuinitie serue them to no other vse but to make thē without all excuse yet through their owne default séeing their ignoraunce and lacke of capacitie is the iust punishment of the corruption wherein they are borne And surely as touching that they can attaine vnto in knowing God by their light or rather naturall darkenesse albeit they neuer failed in the way but so continued yet were it not in any wise sufficient for their saluation For it is necessary for vs that shall be saued that we know God not onely as God but as our father in Christ The which misterie flesh and bloud doth not reueale but the sonne himselfe to them whome his father hath giuen him As An vnprofitable calling or of none effect concerning others their fall is more terrible For he causeth them to heare by preaching the outward worde of the gospell but because they are not of the number of the elect being called they are not And forasmuch as they are not able to receiue the spirit of truth therefore they cannot beléeue because it is not giuen vnto them Wherefore when they are called to the feast thy refuse to come so that the worde of life is folly vnto them and an offence finally the sauour of death to their destruction There
are yet others whose hearts God openeth to receiue and beléeue the things that they heare but this is with that generall faith whereby the diuels beléeue and tremble To conclude they which are most miserable of all those clime a degrée higher that their fall might bée more gréeuous For they are raised so high by some gift of grace that they are a litle moued with some tast of the heauenly gift so that for the time they séeme to haue receiued the séede and to be planted in the church of God and also shewe the way of saluation to others But this is plaine that the spirit of adoption which we haue said to be onely proper vnto theÌ„ which are neuer cast forth but are written in the secret of Gods people is neuer communicate vnto theÌ„ For if they were of the elect they should remain stil with the elect All these therfore because of necessitie yet willingly as they which are vnder the slauery of sinne return to their vomit fall away from faith are plucked vp by the rootes to be cast into the fire I meane they are forsaken of God who according to his will the which no man can resist as also because of their corruption and wickednesse hardeneth them maketh their heart fat stoppeth their ears and blindeth them And to bring this to passe he vseth partly their owne vile concupiscences to the which he hath giuen them vp to be ruled and led by and partly the spirit of lyes who kéepeth theÌ„ wrapt in his snares by reason of their corruption from the which as one out of a fountaine issueth a continual flowing riuer of infidelitie ignorance and iniquitie Whereby it followeth that hauing as it were made shipwracke of their faith can by no meanes escape the day which is appointed for their destruction that God may be glorified in their iust condemnation The chief matters with places of scripture for proofe Concerning the reprobation of the wicked whome God maketh to goe to their owne place and hath created them vnto that end that he might be glorified in their iust condemnation Acts. 1. 25. That one of thse two may take the roome of ministration and Apostleship from which Iudas hath gone astray to goe to his owne place Rom. 19. 22. What and if God would to shew his wrath and to make his power knowen suffer with long patience the vessels of wrath prepared to destruction Mat. 25. 41. Then shall he say vnto them on the left hand depart from me yée cursed into euerlasting fire which is prepared for the diuell and his Angels As Christ the heauenly Adam is the foundation of our saluation so the first earthly Adam by disobedience is the first authour of hate and so consequently of the damnation of the reprobate Rom. 5. 18. Likewise then as by the offence of one the fault came on all men to condemnation so by the iustifieng of one the benefit abounded toward all men to the iustification of life 1. Cor. 15. 22. For as in Adam all die euen so in Christ shall all be made aliue In part of the reprobate doth God execute his iust wrath so soone as they are borne Exod. 20. 5. A iealous God visiting the iniquitie of the fathers vpon the children to the third and fourth generation of them that hate me Ephe. 2. 3. We were by nature the children of wrath as well as others Rom. 5. 14. Death raigned from Adam to Moses euen ouer them also that sinned not after the like maner of the transgression of Adam Meaning children which haue not as yet actually offended who are born and conceaued in sin Concerning them that are of age hee reserueth a more sharpe iudgement For to some he sheweth not so much fauour as once to heare of Christ by whom is saluation Mat. 1. 21. And he shall bring foorth a sonne and thou shalt call his name Iesus for he shall saue his people from their sinnes Acts. 4. 10. 12. Be it knowne vnto you all and to all the people of Israel that by the name of Iesus Christ of Nazaret this man standeth here before you whole Neither is thore saluation in any other For among men there is giuen none other name vnder heauen whereby we must be saued Acts. 13. 26. Ye men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is the word of this saluation sent But suffereth them to walke in their owne waies Acts. 14. 16. Who in times past suffred all the Gentiles to walke in their owne waies Acts. 17. 30. And the time of this ignorance god regarded not but now he admonisheth all men euery where to repent Acts. 1. 24. Wherefore also god gaue them vp to their hearts lusts vnto vncleannesse to defile their owne bodies betwéene themselues Ephe. 1. 12. Ye were at that time without Christ and were aliants from the common-weale of Israel and were straungers from the couenant of promise and had no hope and were without god in the world And runne headlong vnto their owne perdition Ephe. 4. 17. Walke not as other gentiles walke in vanitie ff of their minde Hauing their cogitation darkened and being straungers from the life of god through the ignorance that is in them because of the hardnesse of their heart Who being past féeling haue giuen themselues vnto wantonnesse to worke all vncleannesse euen with gréednesse 1. Pet. 4. 3. 4. 5. For it is sufficient for vs that wee haue spent the time past of the life after the lust of the gentiles walking in wantonnesse lusts drunkennesse in gluttony and in abhominable idolatries wherein it féemeth to them straunge that ye runne not with them vnto the same excesse of riot therefore speake they euil of you Which shall giue accounts to him that is ready to iudge both the quicke and the dead Ro. 1. 28. For as they regarded not to know God euen so God deliuered them vp vnto a reprobate minde to do those things which are not conuenient being full of all vnrighteousnesse fornication wickednesse coue tousnesse maliciousnesse full of enuy of murther of debate of deceit taking all things in the euill part Whisperers backbiters haters of God dooers of wrong proud boasters inuentors of euill things Disobedient to parents without vnderstanding Couenant-breakers without naturall affection such as can neuer be appeased mercilesse Which men though they know the lawe of God being written in their consciences which the Philosophers call the lawe of nature the lawiers the lawe of nations howe that they which commit suche things are worthie of death yet not only do the same but also fauour them that do them And as for the testimonies that God hath leâ—t â—â— them of his dignitie they serue to no other vse but to make them without all excuse And yet through their own default seeing their ignorance and lacke of capacitie is the iust punishment of that corruption wherein they are borne Rom. 1. 19. 20.
defend them and stand with them But if they swarue they must remember that the presence of God is no small matter who hath made notable men offending notable examples also of his wrath As it is in the Psalme And he smote downe the chosen men of Israel famous and men of renowme The presence of God is about them to giue them honour and to defend them but if they do otherwise then well to depose them and to dispossesse them both of their liues and of their honors Againe that they should not be corrupted the King and crowne hath graunted them a most large and liberall pension to the end that gifts bribes should not blind their eies nor peruert true iudgement And because God is the God of iustice and iudgement and righteousnes therfore he hath regard is mindfull of the Iudges and let them think with themselues also be fully perswaded that this is spoken vnto them froÌ„ God I am thy excéeding great reward The Lawier he must deale iustly and giue euery man Lawiâ—er his owne For he pointeth out men their inheritance and sheweth them their right and title how far it goeth and so breaketh off the controuersie He telleth euery one in his doubtfull cause where his claime and title lieth what lawe and equitie wil beare him in and where it wil forsake him He is the liuing land-marke which by true opening of the lawes boundeth euery man within the compasse of his own title And because of that doth highly deserue of the commoÌ„wealth as a most necessary and profitable member thereof Such men are the common treasure house of the land whereunto the euidences of euery mans liue load are committed and they put in trust withall to reserue for euery man his right and title That when he is incombred for that which of right belongeth vnto him they should out of that treasure house of the lawe bring good euidence for him and so foorthwith cleare his innocency The lawe is the house of euery man who being tossed with many stormes abroad he findeth a place to hide his head in and being in safetie dooth boldly contemne both winde and weather and also quietly take his rest For being tossed with iniuries either in bodie goods or name wee haue no house of refuge and rest beside the lawe no sanctuary in our vniust vexation besides that The place which they serue God in who are ministers of the lawe is very high and honourable the good they may doo is verie much if God giue them conscience and care of it The hurt in like manner is excéeding great where the feare of God dooth not rule For is it not a maruellous mischiefe to remoue the land-marke of any man It is that sinne that had a solemne curse Deut. 7. against it called for by the ministery of the Leâ—ites whereunto all the people were commaunded to say Amen And what diuersitie or difference is there betwéen him that remoueth the land-marke and therby boundeth a man shorter and him that either by wresting of the lawe or hiding the true meaning of it is an occasion of cutting short or impairing the title of any man Euery man will grant that if a man of no conscience had the custodie of all the euidences of this land he might do much mischiefe by cancelling crossing interliuing putting in and out at his pleasure hiding or shewing renting or reseruing as him listeth And is not this performed while the law is made to speak that which they knew in truth it did neuer meane as also to bury that in silence which it was appointed to giue testimonie and witnesse vnto And if all this were nothing what can be so miserable as when a man hath bene all the day abroad in the stormes and tempests at night when he commeth home to finde his house in that case that it can hold out neither winde nor raine And do not many who are forced by reason of the stormes and tempests abroad to betake them to this their house and harbour I meane the lawe finde the tempest often as gréeuous there as before they did in the plain Would to God there were none turned out of their owne doores in the midst of the storm without any hope at all of harbour from thence Or if a man that had bene dogged to his owne doores by théeues and hauing gotten his house vpon his head beginneth to breathe himselfe and to reioyce for his good escape thinking all to be safe and suspecting no harme who could sufficiently bewaile him if in the midst of his triumph they be founde in his owne house that fall vpon him and murther him And is not the lawe the house of the troubled and vexed man Yea Westminster-Hall is the poore mans house And therfore doth he paie taxe and subsidie that it might be an house of defence vnto him able to kéepe out winde and weather how tempesteous soeuer it bee If a man that is oppressed and wronged abroade in any part of this lande shall bring his matter vnto hearing at Westminster-Hall looke that ye be good vnto him in his owne house Let him take no harme at home his griefe is great inough abroad It hath alwaies euen by the lawes of man bene counted an hainous offence to vexe and annoy a man in his own house What ye thinke of the matter I cannot tell this I am assured of it is his due to be well dealt withall there And ye are to answere the Lord not only for denying but also for Delâ—â—â— delaying and deferring of iudgement For why the man hath right and title in his good cause vnto as spéedie a dispdtch at your hands as possibly may be had And therefore Iob professed Iob. 31. 16. that he had wearied the eies of the widow with waiting long for helpe before it came It is a true saying of the Heathen man He doubleth his gift that giueth it spéedily It was a griefe to Iethro Moses father in lawe to sée the people stand from morning to euening about Moses waiting for dispatch How would he haue taken it if he had séene men which commonly happeneth heere among vs to waite from terme to terme nay from yeare to yeare from seuen yeare to seuen yeare vnto the end of their liues It is our part therefore to pray for our Magistrates and those that be in place of iustice that they may looke to the cause of the widow fatherlesse and oppressed that they may purge the land of blood by taking punishment vpoÌ„ male factors that they may haue courage and the feare of God and that they may hate couetousnesse So shall our Prince sit sure among vs our holds strongly fortified our state still vpholden so may we long enioy peace to the better honouring of our God and safetie of the land According to that we read in the prophecie of Esay cap. 5. where the Lord vnder the comparison and similitude of a vine doth most liuely
declare how he will deale with his people whē iudgement righteousnesse cannot be found among them That is he will break downe the wall thereof and it shall be troden downe he will take away the hedge and it shall be eaten vp By the vine is vnderstood the common-weale by the wall and by the hedge fortresses and castles and bulwarkes which shall be of no greater force with vs to defende vs if iustice bee not ministred in the lande then the walles of Ierico which fell downe of their owne accord no man touching them but onely God appointing it to be so We sée then what cause Magistrates haue to watch ouer euill and what occasion we haue to commend vnto God by feruent praier that they may sincerely serue the Lord in so great a calling lest the whole lande should be arrained before the iudgement seate of the highest and all founde guiltie and all punished Thus ye haue heard generally what is meant by liuing Euery one particularly to another righteously being set downe in the duties of them to whom principally it pertaineth Secondarily more néerly it toucheth the state of euery one particularly For we are all of vs seuerally particularly to deale righteously with our brethren in all our conuersation with them whereby we should declare the loue we beare vnto them And the Lord hath appointed vs not only to shewe this loue vnto them but also the things that be deare vnto them as goods and good name euen to these hath the Lord bounde vs as well as to their persons For wee must intermedle one with another and find succour one from another And their name and goods by his appointment go through our hands and charge as well as his person and must finde succour there This is the charge from God that when any thing of theirs passeth through our hands it finde that affection towards it which may giue testimony of our brotherly good wil to them and witnesse our obedience vnto God And the same God that forbiddeth the murther of his bodie forbiddeth also the stealth of his goods And the same God the hath bound our loue good affectiō ouer to his body hath in like maner done it towards his goods Hardly shall any man be perswaded that he is louing vnto him who is impairing him in any thing that is deare vnto him alwaies gaining by his losse The poore man whose mony must passe through the hands of the merchant the farmer the draper mercer and such like by that time that euery one ouerselling his commodities hath gottē a fliece he bringeth the sweat of his brows that is his blood which he hath plenteously powred out and made no spare of it throughout the whole yeare into a narrow roome Neither can he giue a true report of any loue he founde at their handes more then one might finde at the hand of a Turke or Infidell In the 25. chapter of Leuiticus the people of God are charged not to oppresse one an other in buying and selling Wherein the lawe of conscience and equitie should be shewed so that a man should not too much regarde himselfe only and his owne commoditie but also the estate and welfare of an other By which commandement of God it is apparant that it was not lawfull for a man to take whatsoeuer he could get without regard what a bargain his neighbour was like to haue at his hands We are exhorted by the Apostle to make conscience of such matters in the 1. Thess 4. Let no man oppresse or defraud his brother in anything for euen the Lord is a reuenger of such things Know ye not saith Saint Paul that the vnrighteous shall not inherite the kingdome of God 1. Cor. 6. 9. And what right hath any man to another mans money not giuing him the value or woorth of it in wares or merchandise Be not deceiued saith the holy Ghost in the same place neither théeues couetous persons nor extortioners shall inherite the kingdome of God The want and and default of equitie and conscience in this behalfe is notably taxed and touched by Salomon Prouer. 20. It is naught it is naught saith the buyer but when he is gone apart he boasteth Such is our naturall corruption through the which euery man would haue regarde only of himselfe euen without any respect of another When not only his owne thoughts but euen his owne words also doo oftentimes condemne his dealing both of iniury and dissimulation Better it were for vs if our conscience were more vpright For our carefull walking in the waies of righteousnesse haue plentifull promises of blessings from the Lord. So that if his word be of any credit with vs we may be well assured that by such dealings our gaines will growe to be the greatest Hée that walketh in his integritie saith Salomon Prou. 20. 7. is iust and blessed shall his children be after him And 20. 21. Hée that followeth after righteousnesse mercy shall find life righteousnesse and glory And 28. 20. A faithfull man shall abound in blessings But let vs marke what followeth But he that maketh haste to be rich shall not be innocent Noting thereby that suddaine wealth and riches lightly commeth neuer by honest dealing but for the most part by iniury and oppression whereby although they be rich and wealthie yet are they hated The order that is here obserued in the text may in no wise be neglected For sobrietie is set before righteousnesse in this place We must liue soberly and righteously saith the Apostle Without sobrietie and temperance righteous and iust dealing cannot be holden vp and mainteined For if a man haue not learned to be rich and to be poore he shall neuer hold out the course of iustice and righteous dealing He shall neuer buy and sell with conscience that hath not accounted with himselfe to carry a lowe saile and lower then he hath done if God sée it good so The fashion of the world is that whē the matter lieth vpon the losse of fauour credit wealth or countenance then conscience and equitie and iustice and righteous dealing is stretched out made to serue where it should not Sobrietie is banished where righteous dealing cannot take place For if we could be contented to be humbled in the worlde if God could not otherwise be serued or a good conscience maintained wée should haue more power to doo iustice and to liue vprightly in our calling whatsoeuer But while we are so drowned in profits pleasures and honours in the world we are neuer put to any strait but we must borrow an ace and go beyond compasse Let vs imbrace temperance and sobrietie and so shall iustice and righteousnesse shine in our dealings and God shall be glorified in our conuersation Many good lawes are made to cause vs to liue iustly one with another but little fruite of them and our vnrighteous dealing is aboue the lawes because it preuaileth more And againe our excesse which is
and will not tarrie Let no man bee wearie of well dooing For in due season wee shall reape if wee fainte not Let none of vs deceiue our selues God will not bee mocked For if our life be godly wee shall hereafter reape life and ioyes eternall If otherwise death standeth at the doore The crop must bee sowed in this worlde the haruest must bee in another worlde and then shall the Angelles bee the reapers For they shall seperate and diuide the good from the bad The grace of God teacheth vs to liue soberly righteously Present world and godly in this present world For all the doubt is in this present world where it is a hard matter for vs to goe upright and to behaue our selues in the feare of God as we ought to do For the life of man may well be compared vnto the passage of a ship in the sea which through tempestuous weather may be ouerturned by the mounting waues of the sea or torne in pieces by the gunshot of the enemie and théeuish and mischieuous pirates or else may be dasht in pieces against the rockes or suddainly sunke in the quicke sands or vnawares taken within the compasse of a whirlpoole and by the force and strength thereof carried violently into the bottome but after it hath once arriued at the hauen there is no such doubt there is no such feare So is our life in this present worlde subiect to many an ouerthrow the life of the bodie I meane not but the life of the soule whereof we ought to haue especiall care sinne within vs abounding like the force of the enemie the pirate or the mounting waues frailties infirmities like the quick soft sands euill examples of other and their wicked counsailes like the dashing of the rockes the temptations and snares of the diuel like the force of a whirlepoole which neuer leaue vntill we be brought to the bottome If any of these take hold of vs in this present world so that they preuaile against vs we are gone Therefore thrice happie is he who by a godly life can auoyd all these and at last arriue at the hauen and take vp his euerlasting rest in heauen Oh that we could be godly and watchfull in this present world for in the world to come we shall haue no hinderance and nothing to let but that most freely we may serue God and leade a godly life Let vs pray that the grace of our Lord Iesus Christ may be with vs and that it may abound who gaue himselfe for the sacrifice and satisfaction of our sinnes that hee might deliuer vs from this present euill worlde Gal. 1. Before that he suffered his passion he praied for vs Iohn 17. that in this present euil world we should not fall away from God I pray not saith he that thou shouldest take them out of the world but that thou kéepe them from euil And herehence groweth the exhortation of the Apostle written to the Phil. chapter 2. 15. wherby he warneth them and vs also by them that we should behaue our selues blamelesse and pure as the sonnes of God without rebuke and that we should endeuour to shine as lights in this present wicked world dwelling in the midst of naughtie and bad people Who by our example of godly life may be won to be godly in the day of Gods visitation whom the grace of God shall teache and touch their hearts and call them throughly A great comfort we haue and a great incouragement to be godly because we are not vnder the lawe but vnder grace that is we are frée from the curse of the law that we may the more chearfully giue obedience therunto being furthered assisted by the grace of God which strengthneth vs to doo his will For the lawe is not giuen to the righteous but to the vnholy and to the prophane The curse to the one and the blessing to the other Let vs be sanctified and holy and kéepe our harts from an euil conscience let vs hold out our profession without wauering séeing that we looke for the performance of great promises which he hath made vnto vs that will not deceiue vs. The deceit of sinne is readie to harden our hearts and make vs continually fall away The best are mightily tempted and much adoo they haue to kéepe and hold their owne How necessary therefore is it for euerie one of vs to prouoke one another to loue and to good workes Let euery one of vs striue aboue our strength with praier for Gods assistance and so much the more because the day of the Lord the comming of Christ draweth néere And i◠this do not perswade vs yet that which may follow and fal out through our backsliding may through feare inforce vs. For if we sinne willingly after that we haue vndertaken the course of a godly life there remaineth for vs a fearfull looking for of iudgement which God in his wrath and heauy vengeaunce shall powre out And better it had béene for vs not to haue knowne the way of godlinesse then after we haue knowne it to turne away Rather let vs bee stirred vp and incouraged by the words of the Apostle S. Peter 2. Epist 1. 10. 11. Wherefore brethren giue rather diligence to make your calling and election sure by your holy life and godly connersation For if ye do these thinges ye shall neuer fall And furthermore by these meanes an entring shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ And if we finde that we are risen with Christ let vs séeke those things which are aboue where Christ sitteth at the right hand of God Our affections must be aboue and not on things beneath which are on the earth And if we be dead vnto sinne our life is hid with Christ in God So that when Christ which is our life shall appeare then shall we also appeare with him in glorie Thus by gods help I haue set downe vnto you the effect of sanctification contained in these words of the Apostle The grace of God hath appeared teaching vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world Now followeth the second part of my diuision noted in the text which is a perswasion and a reason mouing vs to this santification A perswasion vnto sanctification and that is the glorious inheritance of the kingdome of God expressed by the circumstance of Christ his comming at which time the godly shal be receiued into the kingdome of heauen their ioyfull dwelling place gathered out of these wordes Looking for the blessed hope and appearing of the glorie of the mightie God and of our Sauiour Iesus Christ We cannot giue our selues vnto the duties of godlinesse vnlesse we shal be in the expectation and looking after the hope of another life and therfore very fitly doth the Apostle ioine vnto the duties of a godly life this spéech Waiting for
giuen to wicked waies with gréedinesse and are so subiect to the bondage and slauery of the diuell and of sin that we thinke no way better then the broad way that leadeth to destruction thinking that heauen is in this world and that hell is but an old wiues tale saying vnto our selues Peace peace and all is in safety when sodainly either death shall ouertake vs or the latter day bring vs to iudgement True it is that which the eie seeth not the heart rueth not and the diuell hath diuers deuices to blinde the eies of our vnderstanding to make vs still to run on vntill it be too late to turn backe Being destitute of the grace of God and not as yet regenerate we are holden vnder the euill spirit of bondage setting all our delight in earthly and transitorie things yéelding vp our selues to our fleshly desires being strangers from God and strangers from our redéemer strangers from the life to come and altogither vnacquainted with his grace Wherby although we may think we are in the estate of fréedome and as fréemen yet are we of no better account then the basest seruants that liue and againe vnder such a maister whose seruice is nothing els but tyrannie shaddowed ouer with flattery a roaring lion seeking after his pray a gréedy wolfe clothed in a shéep skin But as Christ came into the world to destroy the workes of the diuel so hath he caused his grace to be published and sent his spirit into our hearts to open the eies of our vnderstaÌ„ding to turn our harts and make them relent to make vs sée how cruell our maister is whome we serue and how dangerous an estate we are in being nothing but bondage slauery death destruction And this is the peculiar effect of the spirit of God and of his grace to shew vs our miserable estate by the law of God to strike our consciences with the rememembrance of our sinnes that we may vnderstand that we are in a desperate estate vnlesse we fly to Christ for succor Wherfore being directed by the spirit of god our stubburn harts are made to yéeld and to shed abundance of teares in consideratioÌ„ we haue offended God Which spirit of fréedom prouoketh vs to flie vnto Christ our only succour by a stedfast faith to take hold of the promises of gods mercy through the death of Christ whereby it commeth to passe yâ— our sins are forgiuen and although we are vnworthy therof are we accounted numbred among the children of God This is that spirit of adoption that maketh vs reioyce vnder the glorious libertie of the sonnes of GOD. Which maketh our ioy so much the more aboundant in consideration of our fearefull estate whereby we were so miserable So that wee may boldly triumph with the Apostle saying Reioyee in the Lord alwaies and againe I say reioyce For what greater ioy can there be then the ioy and peace of a quiet conscience being fully resolued of forgiuenesse of sinnes and of the fauoure of God who hath aduanced vs to so high a dignitie as of his enemies to make vs his sonnes and children Wherefore in meditation of our former estate let vs follow the Apostles counsaile 1. Pet. 1. 17. Passe the time of your dwelling here in feare and liue not carelesly as thongh we might doe what we list much like to wanton children which had néed continually to be corrected with the rod. But as the Apostle saith Brethren be not children in vnderstanding but as concerning maliciousnesse be children but in vnderstanding be of a ripe age so manie I say brethren as concerning wickednesse and vngodly behauiour let vs be children but as concerning the feare of God let vs grow from strength to strength vntill we be of a ripe age A dutifull seruaunt standeth alwaies in feare and distrust that that which he doth to his maister be not perfitly and sufficiently done as one desirous to continue his maisters fauour and good liking toward him So also a dutifull child should be careful still to please his father for feare not onely of loosing his fathers good wil but also of hindering himselfe from the which otherwise his father would leaue him and do for him How much more should an adopted child looke vnto himselfe and to his waies because he is taken in but of fauour without any desert and onely vpon pitie and compassion rather then vpon any other consideration Wherefore it is not for vs to make a triumph of our adoption and to make our boast and vaunt of it but rather in a godly sort to humble our selues through feare forecasting with our selues how to continue Gods good will toward vs which through our negligence and carelesse behauiour may be remooued For as they that come to goods to landes and possessions by fauour friendship and by adoption through their own foolishnes may dispossesse themselues of all so if a godly wisdome be not vsed the benefit of adoption may greatly be disgraced in vs and we may bring our selues into that case as iustly to thinke that we are none of Gods children So did that godly king Dauid and that holy blessed Apostle S. Peter by their infamous sinnes so alter the certaintie of their adoption as though they had quite béen forsaken of God So the it is not without great cause that the Apostle vseth these words Let him yâ— standeth take héed least he fall As if he had said let the adopted children of God take héed lest they offend God and let the testimony of a good coÌ„science be alwaies a reioycing vnto them and that the certaintie of our adoption may alwaies be warranted vnto vs. Where is therefore our ioy or where is our chiefest care grounded and setled not in the things of this world neither in this world Better it is to be in the house of mourning then to be in the house of laughter better it is to mourne for our â—innes past then in worldly sort to reioyce of our adoptions Considering that wheÌ„ Adam and Eue were in the chiefest worldly ioy and thought themselues in the estate of Angels and in high fauour with God they procured theÌ„selues to be mimiserable wretches and not worthie the name of gods children Who before had a blessing if they had continued in the fauour and grace of God and could haue perceiued their happie estate or if at lestwise they could haue foreséen the danger that would haue followed but instéede of a blessing they receiued a curse and instéed of fauour great displeasure Although we may be certified of our adoption yet it behâ—ueth vs so long as we dwell in this world and are compassed with this our sinnefull flesh to be circumspect and wise to be warie and watchfull knowing that the broade way is as neare vnto vs as the narrowe way the right hand as neare as the left the diuel tempting the world inticing the flesh yéelding nay fighting and resisting the good spirit
light of reason doo teach them and informe them what is good their conscience bearing them witnesse and the lawe of God â—ore perfectly establishing it and making it knowne The lawe of our slesh yet the lawe of our fleshe is most vnperfect and full of obstinate rebellion For our corrupt nature turneth the benefite of the lawe to our destruction whereby it followeth that that is moste peruerse and wicked which turneth that which is wholesome in it selfe to condemnation In the vnregenerate man it bringeth foorth death and may well be accused of him because it hath this operation in him that it causeth wrath stirreth vp grudging fretting and murmuring of our nature How the lawe is the power of sinne For the more it presseth by reason of our infirmitie in that wee are not able to withstand it it stirreth vp sin because wée are readie and moste desirous to doo that which is sorbidden it is the force and power of sinne it increaseth sinne and slaieth vs and maketh vs guiltie of the wrath of God and eternall death and damnation Wherefore if wée say there is no sinne in vs we How we do the workes of the lawe are founde liars béeing reprooued by the lawe And as for the outwarde woorkes of the lawe whiche wée doo are either for feare of punishment which might ensue vppon the offence or else for loue of our selues that we might reioyce in our owne righteousnesse But séeing with our workes there is ioyned stubburnnesse and the heart rebelleth within because the lawe reproueth our concupiscence and that naturally euen from the loines of our forefather Adam there is ingraffed into vs a seruile feare and deadly hatred of the lawe if not of the lawe-giuer our workes can in no wise come to the height that they may please GOD. The lawe therefore is spirituall and iust and holie and good and by the lawe commeth the knowledge of sinne therefore is euery mouth stopped and all the worlde found subiect vnto the iudgement of God Howe then may No man iustified by the lawe wée imagine that by the workes of the lawe we may bee iustified séeing that it is sayd by the woorkes of the lawe shall no flesh bee iustified Againe it is impossible to be made righteous by the lawe not onely to him The regenerate are stained with sin that is not regenerate but vnto the regenerate also in that their righteousnesse is stained with so many sinnes and they culpable of iudgement before God For the lawe cannot iustifie those that are in the flesh The lawe is spirituall but we are carnall sold vnder sinne and enemies to God and strangers from the common wealth of Israel Howsoeuer therefore we thinke to please God by the outwarde workes of the lawe yet is not that the righteousnes which The righteousnesse that God requireth is of the heart No iustification by works God requireth For the circumcision is of the heart in the spirite not in letter whose praise is not of men but of GOD. But if Abraham bee iustified by workes hée hath wherein to reioyce but not with God séeing that if iustification might be accomplished by the workes of the lawe it were altogither debt and not fauoure But that should not be blinded with a vaine opinion of debt and merit there the Apostle crosseth this sentence with a contrary position For to him that woorketh not but beléeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Whiche afterwarde hée prooueth more manifestly by the fall and ruine of the Iewes béeing compared with the Gentiles What shall we say then that the Gentiles which followed righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith But Israel which followed the lawe of righteousnesse could not attaine vnto righteousnesse Wherefore because they sought it not by faith but as it it were by the workes of the lawe For they being ignorant of the righteousnesse of God and going about to establish their owne righteousnesse haue not submitted Our iustification is by Christ In all humilitie we ought to confesse our selues to be sinners themselues to the righteousnesse of God For Christ is the ende of the lawe for righteousnesse vnto euerie one that beléeueth And vnlesse we acknowledge our selues to be sinners being voide and destitute of any righteousnesse that is in vs we séeme to deface and to darken the worthinesse and dignitie of Christ Which consisteth in this that he is the onely light saluation life resurrection and righteousnesse and the soueraigne phisicke of euery mans soule and to what end If not to lighten the blind to restore them that were condemned to quicken them which were dead to raise them vp which wer brought to nothing to cleanse them which were polluted with all filthinesse to cure and heale them which were death sicke and almost swallowed vp thereof Nay but if we attribute any part of He that attri buteth any thing to himselfe derogateth froÌ„ God and wrastleth with him How Christ is a rocke of offence righteousnesse vnto our selues we wrastle as it were with Christ whose propertie it is to beate downe them that are fleshly minded and to reléeue those that are heauie laden with the burthen of of their sinnes So that Christ is a stumbling blocke and a rocke of offence not that it agreeth vnto him to be so but that malicious mindes do take offence through their owne corruption For they stumble by reason of their owne pride and their damnation is in them selues What sencelesse blockishnesse is it therefore in vs that we should deriue saluation righteousnesse and iustification from the lawe which is our downfall and the cause of wrath Neuerthelesse if we be not as yet satisfied he vseth an other effectuall proofe whereby we may plainly sée that righteousnesse and iustification is not by the lawe For the promise that was made to Abraham the father of the faithfull that he should be the father of many nations through gods euerlasting couenant with him that he would be his god and the god of his séede after him I say the promise The promise is not by the lawe that he should be the heire of the worlde was not giuen to Abraham and to his séede through the lawe First because the lawe cannot comprehend the promise secondly because faith should be ioyned in vaine to the promise which should be apprehended by workes Againe if iustification depended Iustification that is the righteousnesse of God pertaineth vnto all vpon the lawe of Moses then should god be the Sauiour only of the Iewes but it is god who shall iustifie circumcision of faith meaning the Iewes and vncircumcision through faith meaning the gentiles And in that that Abraham was iustified being vncircumcised it also followeth that iustification belongeth vnto them that are vncircumcised This therefore may be the generall conclusion of this point that we are not iustified by the law the