obeying them we also obey God and no further thas is as I said so farre as God commandâ—th â—s to obey them Now how farre forth God commandeth vs to obey the lawes of men will easily appeare by this distiâ—â—tion for either they command such things as God forbideth and forbiddeth such things as hee commandeth which kinde of coÌ„mandements are so farre from binding our consciences as that we are bound by the law of God to obey him in disobeying them or they command such things as God commandeth and forbid such things as he forbiddeth that by their authority the lawes of God may the better be obseruâ—d to which kinde of commandements we are simply bound because as in obeying them we obey God so in breaking them we transgresse the law of God or lastly they command such things as God hath not forbidden and forbid such things as God hath not commanded â—â—o the particular 〈◊〉 of this kinde wee are not simply bound but so farre forth as God hath commanded vs to obey them that is as free being not simply bouÌ„d to those particulars as necessary in themselues but vsing them with free conscience as being indifferent and therefore such as wherevnto our Christian liberty extendeth and yet as seruants of God thinking our selues so farr bound to obserue them as is necessary for auoyding of scaÌ„dall or coÌ„tempt which God by his law hath forbidden Contempt for it is necessary saith the Apostle that we should submit our selues to lawfull authority not onely for feare of punishment but for conscience sake For although we be free as concerning the inner man yet in respect of the outward man wee must as the seruants of God submit our selues to such superiours as God hath set ouer vs and not haue our liberty as a cloake of naughtinesse Scandall also is to be auoyded First in respect of the superiour that by our disobedience wee doe not scandalize or offend him Wherein our Sauiour hath giuen vs a notable example who although he were as he saith free yet was content to pay tribute-money for auoiding of offence Secondly in respect of the subiect that he stumble not at the example of our disobedience being animated thereby to doe the like For whereas some thinke that we are not to obey the Magistrates commandement concerning a thing indifferent if wee imagine that some weake brother will be offended thereat they greatly mistake the rule of Diuines who say these commandements are to be obeyed for avoyding scandall and not that they are to be disobeyed for auoyding of scandall For if this were a sufficient reason to excuse our disobedience wee should not neede to obey almost any commandement of this kinde there being scarce any coÌ„mandement concerning things indifferent wherewith wee may not imagine some weake scrupulous conscience will bee offended But wee must thinke our selues more bound for â—uoyding of contempt and scandall to obey a lawfull commandement then to disobey for auoyding a supposed offence That which we are to doe in this case is this If wee feare any will take offence we must labour to preuent it by informing the party as before hath beene said And hauing so done wee must doe our owne duty whether hee will be offended or not in obeying the lawfull commandement of the Magistrate so farre as it shall be necessary for auoyding of scandall and contempt Hitherto I haue intreated of the liberty of grace both that which is common to the faithfull in all ages and also that which is peculiar to Christians vnder the Gospell There remaineth in a word to bee spoken of the liberty of glory which is not only a perfect deliuerance from sinne misery and all imperfections whereunto because wee are subiect in this life for here is as Augustine saith inchoata non perfecta libertas we ought to aspire towards this perfection but also a fruition of happinesse and all the priuiledges of the citizens of heauen This liberty is either of the soule alone as at our death when wee may freely and with comfort resigne our soules into the hands of God that he may commit the same to the blessed Angels to bee transpoâ—â—ed into heauen where wee are vnto the end of the world comfortably to expect our full redemption Or it is of the body also at the day of iudgement and is therefore called the redemption of our body when it rising vnto glory shall be freed from the seruitude of corruption this mortall putting on immortality and this corruptible putting on incorruption that death being swallowed vp in victory we may enioy both in our bodyes and soules the glorious liberty of Gods children in the kingdome of heauen This ought wee with earâ—â—â—stnesse of desire to aspire vnto with 〈◊〉 of faith to expect that thereby we may be weaned fâ—om the world hauing our conuersatioâ— in heauen and not either by the desires of the world which are but vanityes be allâ—red and ensnarred or by the terrors thereof which are 〈◊〉 worthy the glory that shall be reuealed drawne into bondage Thus haue you heard the doctrine of Christian liberty Now heare the vse For seeing this liberty is a benefit of so great excellency in it selfe and of such profit and necessity to vs Our first duty is to try and examine our selues by that which hath beene said whether wee haue as yet obtained this liberty or not If not as he which committeth sinne is the seruant of sinne we must labour to acknowledge and feele that miserable seruitude wherein wee are vnder sinne and Satan for hee that is not free and yet feeleth not his bondage is drowned in sinne euen as he that is ouer head and eares in â—he water feeleth no weight thereof that in the sense of our misery we may not only truly and earnestly desire but also carefully vse all meanes to attaine this liberty and never be at rest vntill we haue obtained it It is strange to see what hard services men will vndergoe and what great summes they will forgoe to get an earthly freedome whiles this spirituall freedome which is worth many worlds will scarcely be accepted when men are called and invited vnto it Which sheweth that men naturally are not only servants but willingly wilfully continue in servitude But you will say what meanes are wee to vse I answere 1. Diligently and conscionably to heare the Word as being the meanes which God hath ordained to call you to liberty 2. To aske seeke knocke by earnest and hearty prayer vnto God the author of this liberty that he would giue you the spirit of liberty 3. To turne vnto God vnfainedly laying hold vpon Christ by faith and repenting of your sinnes Eris liber saith Augustine si fueris servus liber peccati servus iustitiae You shall be free from sinne if you will become the servants of righteousnesse If God hath already called vs vnto this liberty
dost not only not commit the things forbidden but also doe the duties commaunded vnlesse thou dost all and vnlesse thou continuest in doing all neuer failing in any one particular and finally vnlesse thou continuest in doing all and euery thing commaunded in that perfect manner and measure which the law prescribeth Alas then how wilt thou escape the dreadfull curse who in stead of doing the duties commaunded hast done the vices forbidden who in stead of keeping all the commaundements hast broken them all and in stead of continuing in a totall perpetuall and perfect obedience of the lawe hast continued in the disobedience thereof Hence we may conclude with the Apostle that all men in themselues euen those who seeke to be iustified by the law be concluded vnder sinne and consequently vnder the curse and therefore haue extreame neede to seeke vnto Christ that by him they may be set free from this two-fold bondage which is to be vnder the curse of the law if we breake it when we can doe nothing else but breake it and to be excluded from iustification if we doe not continue in the perfect performance of the law when we are not able so much as to thinke a good thought or once to will that which is spiritually good But by Christ we are freed from both Frst from the curse as the Apostle in expresse tearmes teacheth Christ hath redeemed vs from the curse of the law when he was made a curse for vs. He hath freed vs from the punishment of sinne by vndergoing the punishment for vs he hath acvs quitted frō our debts by discharging them for vs. For as Esay saith He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace that is which was to procure vs peace and reconsiliation with God was laide vpon him and by his stripes we are healed And againe The Lord hath laide vpon him the iniquitie of vs all that is the punishment of all our sinnes And My righteous seruant by his knowledge that is by the knowledge of him or faith in him shall iustifie many for he shall beare their iniquities Now by the curse of the law from which Christ doth free vs we are to vnderstand all euill of punishment as well temporall as eternall for it is absurd to imagine with the Papists that Christ hauing freed vs from the eternall punishment hath not freed vs from the temporall By temporall we meane the euils both of this life whether corporall or spirituall which are innumerable and also in the end of this life viz. an euill death Against both these it will be obiected and first against the former that notwithstanding their iustification the faithfull are as subiect to afflictions and calamities of this life as others and therefore to punishment But I deny that consequence if you speake of punishments properly which be the curses of the law afflicted vpon men by way of vengeance to satisfie the iustice of God * For the Lord hath imposed the punishment of all our sinnes vpon Christ who hath fully satisfied the justice of his Father for them And therefore as there is no condermnation so no punishment properly vnderstood to them that are in Christ Iesus Neither can it stand with the iustice of God who is not only mercifull but also iust in iustifying of vs to exact a punishment of the faithfull for the satisfying of his iustice for whom Christ hath already fully satisfied his iustice by bearing the punishment this were to punish the same sinnes twice once in Christ and againe in vs. Indeed the faithfull are subiect to crosses and afflictions but all the afflictions of the godly are either trials for their good or such iudgements as are simply fatherly chastisements proceeding from loue and meerely respecting the good of the party chastised whereof the Apostle speaketh 1. Cor. 11. 32. When we are iudged we are chastised of of the Lord that we should not be condemned with the world or else they be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the erymoligie of the word which by some is giuen when God besides the chastisment of the party hath also care to his owne honour which would beimpeached if he should seeme to winke at the scandalous offences of his children as though he would maintaine them in their sinnes In which regard iudgement as Peter saith begineth at the house of God For the Lord many times correcteth those sinnes in the Godly both for his owne honour and their good which he seemeth to passe by in the wicked Of this kinde we haue an example in Dauid to whom the Lord vpon his submission forgaue his greeuous sinnes of murther and adulterie notwithstanding both for Dauids chastisement and for the example of others but chiefly for the maintenance of his owne glory which by the scandalous offences of Gods children is by the wicked blasphemed as though such sins were the fruits of the religion and seruice of God he would not suffer the child begotten in adulterie to liue Why because by that sinne Dauid had caused the enemies of the Lord to blaspheme The vse which we are to make hereof is not with the Papists to teach men to make satisfaction to God for their sinnes as though Christ had not fully satisfied for them already but to teach men both to beware that they doe not commit sinne especially scandalous sinnes because thereby they displease and dishonor God their mercifull Father prouoking him to powre his iudgements vpon them for their amendment that they be not condemned with the world and for the maintenance of his owne honor and also that hauing sinned we doe meete the Lord in his iudgements by humbling our selues before him confessing our fault and crauing pardon that iudging our selues we may not be iudged of the Lord. Against the second it is also obiected that notwithstanding their iustification the godly die as well as the wicked I answere that as of all afflictions so also of death the nature is changed in respect of the faithfull to whom death it selfe though brought in by the malice of the diuell is not a curse or punishment properly I doe not denie but that many times in respect of the time and manner of death the godly iudged and chastised the Lord in mercy killing their bodies that hee many saue their soules but from the evill of death they are wholly freed for to them it is the end of sinne and is therefore inflicted vpon vs that sinne might dy with vs as Methodius saith and being the end of sinne vnto vs it is also the end of misery the hauen of rest a happy passage out of this vaile of misery vnto the kingdome of glory and so not onely no curse but also a blessing no losse but an advantage as after wee shall shew For yet we speake but of the immunities of iustification the
owne The hearing of Gods word by the Scriptures and by Pastors and the practise there of will giue you knowledge worke holinesse if you breake downe your naturall corruptions and fill you with strength against all assaults SECT IV. of Prayer with the fruits thereof Prayer is a simple vnfaigned humble and ardent opening of the heart before God wherein we either aske things needfull for our selues and others or giue thanks for benefits receiued it is either Publique in the congregation of the faithfull or priuate when wee pray alone There bee foure chiefe reasons that ought to induce vs to prayer first the commandement of God Secondly our sinnes which driue vs of necessity to God for life succour helpe Thirdly our weake nature being of it selfe â—nable to subsist requires prayer to strengthen it as a house pillars to vphold it Lastly the subtilety of the enemy who euer attendeth to ouerthrow vs euen in those things wee thinke to bee best done ought to stirre vs vp vehemently to prayer The excellency of prayer is manifest by the dignity of the commander and the admirable effects that follow it The commander is God Lord of heauen and earth of our life and death the fountaine of all goodnesse the effects ther of are such that prayer proceeding from a faithfull soule and squared by Gods word will stay the Sunne to end our victories the falling of the raine from heauen and at our desire againe send downe plenty of it to increase the fruits of the Earth for our comfort it will pierce the heauens for mercy and pardon for our sinnes stay the wrath of God against vs for the same and obtaine whatsoeuer good thing is needfull for vs in this life or in the life to come Let our prayers bee daily without intermission for deâ—otion that is deferred vpon conceit of present vnfitnes or worldly respects at last groweth irkesome and altogether neglected suffer not your heart to entertaine the least thought of lothnesse in the taske of deuotion but violently breake through such motions with a deepe check to your selfe for your backwardnesse And because holinesse doth not like Ionas Gourd grow vp in a day it is better to go on safe and sure then for a hasty â—it as many doe runne out of wind and then stand still Goe to prayer as you would goe to the water to swim goe not hot in but take a time to coole your selfe by meditation feeling that your words touch the very depth of your soule Frame not your prayers as some Hipocritically doâ— according to the phaÌ„tasies of your owne braine neither as others superstitiously thinke to mooue God by iterations and babling neither with the proud Pharisee presuming vpon your owne worth but like the poore Publiâ—ane humbly with all reueâ—ence throwing off the shooes of all your corrupt affections prostrate your selfe at the footstoole of Gods throne of Grace demaunding nothing that is repugnant to his will lest you tempt him who out of his insearchable wisedome knoweth best what is good for you In your prayers haue a speciall care that you keepe euer as a patterne before you that prayer set downe by the mercy-Master Christ Iesus called the Lords prayer It is the pure fountaine from whence the riuers of life must flow SECT V. of Meditâ—tion MEditation is a carefull consideration or a deuour calling to mind and examination both of our spirituall and temporall estate by a serious contemplation of Gods goodnesse towards vs what duty hee requireth of vs towards him for his sake to our neighbour and how we haue performed the same what reward remayneth for the godly and punishment for the wicked that wee haue an account to render not onely of euery mispent-day but of euery word in what estate either spirituall or temporall we stand for the present This holy meditation stirreth vs vp to a thankefulnesse for Gods goodnesse to sorrow and repentance for our by-past offences and to a setled resolution of amendement of our liues in the time to come Meditation is the most soueraigne cure of the soule in it keepe this course retire your selfe euery day at some â—it time to your chamber study feild or some secret place and hauing prayed to God for a recalled mind enter into a consideration of your sinfull estate Examine your selfe take notise of your passions disposition and inclination whereby you may come to the knowledge of your selfe and by calling for helpe from God resolue to conquerre your selfe as a walled citty Call to mind if any vnkindnesse hath passed betwixt you and your neighbour or any other and if you remember any remnant or the least coale of enuy or malice lurking vnder the ashes of your peruerse natures wipe away and extinguish them by not-letting the Sunne goe downe vpon your wrath for he that craueth pardon and will not forgiue is like to him that breaketh downe a bridge that hee must passe ouer himselfe In your meditation inquire dilligently after the day of your death by setting it before your Eyes by examining your selues whether you bee prepared and ready and by incouraging your cowardly soule to looke death in the face flying euer in this point to thy Sauiour for helpe Conclude thy meditation with thinking vpon thy wordly estate if it prosper lay vp humility in thy heart If poore pray for supply and thinke vpon some lawfull and honest meanes SECT VI. The performance of a godly life THe Fourth and most necessary part belonging to a Christian is doing being the life of all for it is nothing and yet vsuall to Hipocrites to bee religious in Ceremonies ioyne therefore as indiuidui conâ—ites the liuely faith of Paul with S. Iames good works Faith without workes makes but a carnall Gospeller and works without Faith a Pharasaicall Hipocrite Euer in doing beware of doing against thy Conscience for the treasure of a good conscâ—ence is the best store you can prouide for a quiet life here and a blessed hereafter when a dram of it shall serue you to better vse then innumerable millioâ—s of Gold Omit neither time place nor person if thou canst do good remeÌ„ber Christs last iudgement wherein he sheweth that the best good in the world is compassion on almes and comforting in distresse as in sicknesse pouerty and imprisonment or banishment for although God accepteth of good thoughts yet towards man they are little better then good dreames exercise therefore thy charitable office as Gods Steward vpon thy brethren Remember it is now the time thy life is short thy dayes euill thy death certaine thy account most certaine thy ioyes vnspeakable if thou doest well for this cause labour to husband the talent that God hath put into thy hands that thou mayst returne thy soule better then thou didst receiue it If that seruant was condemned as euill that did giue his Master no more but his owne
officer the Angels by prison hell c. Patriae of the life to come which we shall enioy when being come to the end of our way wee shall haue the end of our faith which is the salvation of our soules The former is freedome from the bondage of sinne the other from the bondage of corruption The former is simply called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the redemption of possession for by the former we are heires spe in hope and expectation by the latter re in deed and possession the one is begun and in part the other perfect and complete the one the liberty of grace the other as the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liberty of glory Of these in order And first of the liberty of grace which even in this life the faithfull doe enioy in and by Christ. And it is either common to all the faithfull as well of the old Testament as of the new or peculiar to the faithfull vnder the Gospell The faithfull vnder both Testaments were and are sonnes who as they haue the same common faith so haue they the same common salvation and therefore the same liberty and right in respect of the inheritance it selfe and all the degrees thereof Notwithstanding there is difference betweene sonnes vnder age and in their minority in respect of discipline and gouernment those who are come to yeares the former being nurtured by schoolemasters and governed by tutors as the Apostle saith of the faithfull before the incarnation of Christ the latter set at liberty from such discicipline and government Otherwise as they had the same faith and the same iustification for all the faithfull both before Christ and after were and are justified by faith as Abraham was Rom. 4. and by such a faith Iam. 2. so haue they the same liberty which is obtained by faith and in some chiefe points thereof is as Calvin saith an appendix of iustification The common liberty of grace which may fitly be called the liberty of sauing grace containeth many particulars which for your easiest remembrance may be reduced to these three heads For it is a liberty which we haue in and by our Vocation Iustification Sanctification For although these three concurre in time because a man is no sooner effectually called but he is also iustified before God and no sooner iustified but he beginneth also to bee sanctified which is duly to be obserued of those who presuming and that perhaps for a long time that they be called and iustified doe still remaine vnsanctified notwithstanding in order of nature vocation goeth before iustification and iustification before sanctification And let this also by the way be observed for the comfort of the godly For whosoever professing the true faith hath a true purpose and vnfained desire to walke before God in the obedience of his will making conscience of all his waies that man howsoever besides his generall purpose he may faile as wee all doe in many particulars yet he is sanctified and from his sanctification may certainly conclude that he is iustified that hee is called that he is elected that he shall be saued For the fruit could not bee good vnlesse the tree or the branch that beareth it were good and the branch cannot be good vnlesse it bee ingrafted into Christ the onely true vine that is to say a mans conversation is never acceptable vnto God before his person be accepted and his person is not accepted vntill he be vnited vnto Christ. For the better vnderstanding of this point we must remember that Christ at a deare price hath long since purchased this liberty for vs and hath meritoriously wrought our freedome But none are actually and effectually set at liberty but those alone who haue actuall vnion and communion with Christ. Now in our effectuall vocation wee haue vnion with Christ and in our justification and sanctification communion with him In the former in respect of his merits apprehended by faith and communicated vnto vs by imputation in the other in respect of his graces which being in him without measure are by his spirit from him derived and in some measure communicated vnto vs by infusion But let vs speake of them severally And first as â—ouching our vocation I say with the Apostle Gal. 5. Brethren you are called vnto liberty which words we are thus to vnderstand that by our calling wee are not only invited vnto Christian liberty in generall as a maine benefit of our Christian profession but also by it are enfranchised being thereby put into possession of a good part of it and entituled to the rest For whereas naturally wee are wholy and not only in part for that may be verified of the faithfull Rom. 7. 14. carnall sold vnder sinne by our calling wee are first made spirituall being in some measure indued with the spirit of Christ. Now the spirit of Christ being the spirit of liberty as David speaketh Psal. 51. we may resolue with the Apostle that where the spirit of the Lord is there is liberty But the liberty which wee haue by our calling standeth on these degrees First as it is an immunity our mindes are therein freed from the servitude of blindnesse and incredulity our hearts and willes from the bondage of that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder which all men naturally are concluded that is disobedience and infidelity our selues from the servitude of Satan being called and as it were culled out of the world whereby is meant the company of worldly men which is the kingdome of the divell who is the Prince yea the God of the world working effectually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the children of infidelity and disobedience blinding their vnderstandings and captivating their willes and lastly translated from the most slavish estate of damnation being redeemed from among men and deliuered out of the world which because it wholy as Saint Iohn saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lieth vnder the subiection of the divell who hath the power of death is also subiect to death and damnation As it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a power and interest wee are in our calling indued as I said with the spirit of liberty which freeth our soules by enlightning our minds perswading our iudgements and softening our hearts enspiring thereinto godly desires and gratious resolutions whereby he beginning the grace of faith in vs doth regenerate vs and vnite vs vnto Christ. So that by our effectuall calling in regard that therein the spirit of liberty is communicated vnto vs and the saving grace of faith is therein begotten in vs we are made the sonnes of God and members of Christ and are not only entituled to all the rights and priviledges of the children of God and members of Christ but also are
presently translated as it were from death to life and from the state of damnation vnto the state of grace and salvation But these things doe need some farther explanation First therefore in the ministry of the Gospell which is the ministry of the spirit the word of faith the seed of regeneration the law or doctrine of liberty and the ordinary meanes of our vocation the lord preventing vs with his grace sendeth the spirit of his sonne into our hearts which being as I said the spirit of liberty first freeth our mindes from the bondage of ignorance incredulity vanity wherein vntill then wee are held captiue not onceable of our selues to entertaine a good thought the whole frame of our thoughts being onely evill continually the wisdome of our flesh or that which our flesh mindeth being enmity against God our selues not only not perceiuing but being not able to perceiue the things which are of the spirit of God and much lesse able to giue assent vnto them for no man can say that Iesus is Christ but by the holy Ghost and much lesse to assent effectually or by a liuely faith The spirit of God therefore by the ministry of the word which is a light vnto our feete as the meanes and by the Ministers of the Gospell as his instruments who are therefore called the light of the world and are sent by Christ to open our eyes and to giue light to them that sit in darknesse and in the shadow of death enlighteneth our mindes to vnderstand and openeth our hearts as hee did the heart of Lydia perswading our soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not only to attend but as the word also signifieth to assent to those things which are spoken by the Ministers and thereby maketh vs vnfainedly to acknowledge and seriously to consider both our miserable servitude and damnable estate in our selues and also the gratious liberty and sauing grace of God offered in Christ. And this is the first degree of the liberty which we haue in our calling that therein we are called out of darknes into light Of this liberty the Apostle speaketh 2. Cor. 3. that whereas there is naturally a vaile over mens hearts that they cannot vnderstand the word this vaile is taken away by the spirit of God when they turne vnto the Lord. Now the Lord saith he is the spirit where the spirit of the Lord is there is liberty In this regard the spirit is compared to an eye-salue and is called that anointing which being receiued from Christ teacheth vs all things Hauing thus revealed vnto vs both our owne miserable estate in our selues and the infinite mercies of God in Christ and moued vs truly to assent thereto in the next place hee toucheth our hearts with a sense of our misery and with a hatred of sinne which hath brought vs into that miserable estate and by the ministry of the Word which is his power to our salvation and his arme to draw vs vnto him hee turneth our will and affections from darknesse which naturally wee loue vnto light not only working in vs hearty desires to come out of that damnable estate and to be made partakers of Christ which desires also he being the Spirit of supplication helpeth vs to expresse in hearty prayer but also inspiring into vs a setled resolution that for as much as liberty and salvation is promised to all that receiue Christ by faith wee will therefore resolue vndoubtedly to acknowledge him to be our only Saviour and to rest vpon him alone for salvation Thus by working 1. In our mindes an effectuall assent to the promise of the Gospell 2. In our hearts an earnest desire to bee made partakers of Christs merits and 3. In our will a setled resolution to acknowledge him to bee the Messias and to rely vpon the mercies of God and merits of Christ for justification and saluation by which three we doe receiue Christ the spirit of God begetteth the grace of iustifying faith in vs. In the begetting whereof hee doth not only turne men from darknesse to light and from the power of Saâ—an vnto God but also regenerateth them and vniteth them vnto Christ making them of the children of wrath the sonnes of God of the impes of the old Adam members of Christ and of the-subiects of Satan in the kingdome of darknesse fellow cittizens with the Saints in the kingdome of God And this is the liberty which we haue by our calling As for the teachers of free will and the magnifiers of our pure naturals they neither acknowledge the wofull bondage wherein we are by nature nor the happy liberty whereunto wee are not borne but called For this is a liberty ad quam non nati sed renati sumus which we haue not by generation but by regeneration Neither is it a common liberty of all but a liberty peculiar to the people of God who are a people set at liberty peculiar to the sonnes of God and members of Christ. But it will be said if there bee no freedome in our willes before we be called then belike we are called and saued against our willes and we must looke with the Enthusiasts for violent raptures I answere that there is in our willes a freedome of nature whereby it is free from compulsion For that the will should bee forced it implieth a contradiction for then it should both will and nill the same thing at one time Notwithstanding this freedome of the will vntill it bee freed by grace is a voluntary service of sinne voluntarily and with greedinesse willing that which is evill although it can will nothing else But the preventing grace of God whereby we are called is perswasiue and not ordinarily by the Word drawing vs indeede and so of vnwilling making vs willing but this is by perswasion and not by compulsion For although our willes in the first act of our conversion bee meerely passiue and none can come to Christ vnlesse the Father draw him yet we can no sooner conceiue a man to be effectually called then that he is made willing For in the very act of our calling of vnwilling we are made willing and no sooner are wee effectually drawne but wee willingly come in which sense true is that saying of Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God indeed draweth but hee draweth him that is willing Wherefore though our willes doe not concurre ad vocationem vnto our calling yet they concurre in vocatione in our calling being therein made free Now we are to intreate of the liberty which we haue both in our iustification and also in our sanctification For howsoeuer these graces doe alwaies so concurre as that whosoeuer hath the one hath the other and whosoeuer hath not both hath neither yet are wee carefully to distinguish them For the Papists in not distinguishing them confound
is also a freedom from the bondage of sinne and of the law though in other respects then those that haue beene mentioned in the liberty of iustification For in iustification we are freed from the guilt of sinne in sanctification frō the corruption of sinne But here we are to consider how farre forth we are set free therefrom For the Hypocritall Papists teach that when a man is regenerated or as they also speake iustified originall sinne is so abolished as that it doth not only not raigne but not so much as remaine or liue in the partie sanctified By which doctrine they teach men to bee desperate hypocrites either searing their conscience that they may haue no sense of sinne and may please themselues with this conceit that they haue no sinne in which respect the saying of Peter is verified of them that whiles they promise liberty to themselues and others they are indeed seruants of corruption or if they haue any sense of sinne dwelling in them they must perswade themselues they are not sanctified nor iustified and therefore not to be saued such miserable comforters they are of poore sinners as to perswade them that they haue not remission of sinne vntill sinne be quite abolished in them But this doctrine they teach contrary to the euident testimonies of Scripture contrary to the perpetuall experience of the faithfull contrary to the light of their owne conscience that they might thereby vphold their Antichristian doctrine of iustification by inherent righteousnesse and of the merit of good workes which otherwise would fall to the ground For if in respect of originall sinne remaining and dwelling in vs we be in our selues sinners how can we be iustified by inherent righteousnesse If our best actions be stained with the flesh and our righteousnesse be like polluted clouts how should they merit eternall life We are therfore to hold that in regeneration we are freed from the corruption of sinne not wholly and at once but in part and by degrees that sinne though mortified in part and we freed from the tyrannie of it that it raigne no more with full swinge and authority in vs still remaineth and dwelleth in vs hindering vs from good provoking vs vnto euill defiling and cotaminating our best actions neuer suffering vs with the full consent of will to performe or desire that which is good As the Apostle plainely sheweth by his owne example Rom. 7. where the concupiscence remaining in him is not only plainly called a sinne but described as a sinne as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a repugnancie to the law of God the sense whereof though the Papists haue no sense of it made the holy Apostle crie out Miserable man that I am who shall deliuer me from this body of death Accursed therefore was the counsell of Trent which confessing that the Apostle calleth it a sinne notwithstanding pronounceth them accursed that shall say it is a sinne But if we say we haue no sinne we deceiue our selues saith S. Iohn and there is no truth in vs. The freedome therefore which we haue in our sanctification which as Augustine saith is but begun in this life is not from the being of sinne in vs altogether and at once though we be freed from it in part and by degrees but from the dominion of it that wee should no more bee servants of sin but being freed from sinne might become servants of righteousnes Rom. 6. 6. 18. which Augustine did well obserue out of the words of the Apostle dehorting vs that sinne should not remaine in our mortall bodies Hee doth not say let it not be but let it not raigne for whiles thou liuest it cannot be avoided but that sinne will bee in thy members neverthelesse let dominion bee taken from it c. Of this liberty the Apostle speaketh Rom. 8. the law of the spirit of life which is in Christ hath made mee free from the law of sinne and of death That is the power of the quickning Spirit which being in Christ our head and from him communicated vnto vs doth rule in vs as a law doth free vs from the power of sin which worketh death that it no more haue dominion as it were a law in vs. And Rom. 6. hauing proued that sin neither doth nor can any more raigne in the faithfull because after the similitude of Christs death and resurrection they are dead to sin and risen againe and therefore as death can no more haue dominion over Christ being 〈◊〉 from death no more can sin haue dominion over the faithfull being once risen from the graue of sin afterwards vers 14. hee assureth the faithfull that sin shall not haue dominion over them because they bee not vnder the Law but vnder grace Likewise Saint Iohn saith He that is borne of God doth not commit sin namely as a servant of sin yea he addeth that he cannot sin namely with full swinge and consent of will as those which bee servants of sin because the seed of God remaineth in him whereby he is partly spirit and not only flesh And therefore as he cannot perfectly will that which is good because of the reluctation of the flesh so can he not will with full consent that which is evill because of the reluctation of the spirit Secondly wee are in our sanctification freed from the Law But we are here also to consider quatenus now farre forth For the Papists charge vs that we place Christian liberty in this that we are subiect to no law in our conscience and before God and that wee are free from all necessity of doing good workes which is a most divelish slander For although they absurdly confound iustification and fanctification yet they know we doe not neither are they ignorant but that wee put a great difference betweene them in this respect For though we teach that the obedience of the Law is not required in vs to iustification but that wee are freed from the exaction of the Law in that behalfe yet we deny not but that vnto sanctification the obedience of the law is required and wee by necessity of duty bound to the observation thereof Wee confesse that to be free from obedience is to be the servants of sin and the willing and cheerefull worship of God in holines and righteousnes without feare to bee true liberty Wee acknowledge that the morall law of God is perpetuall and immutable and that this is an everlasting truth that the creature is bound to worship and obey his Creator and so much the more bound as hee hath received greater benefits Indeede wee say with Luther that in our iustification wee are restored to a state of iustice from which Adam fell but yet as wee teach that wee are no more bound to obedience that thereby we might be iustified then Adam who was already iust so we professe that in allegiance and thankfulnesse we are more
bound to obey then he yea wee professe that God doth therefore free vs from the curse and the bondage of the law that wee might be inabled with freedome of spirit to obey it and that being freed from sinne wee are made the servants of righteousnesse We teach that God hauing sworne that to those whom he iustifieth he will giue grace to worship him in holines and righteousnes no man can be assured of his iustification without obedience that sanctification being the end of our election calling redemption and regeneration it is a necessary consequent of sauing grace We teach and professe that howsoever good workes doe not concurre with faith vnto the act of iustificaâ—â—on as a cause thereof yet they conâ—â—â—re in the party iustified as necessary fruits of faith and testimonies of iustification And as wee teach with Paul that faith alone doth iustifie so with Iames that the â—aith which is alone doth not iustifie Wee teach that the blood of Christ as it acquitteth vs from the guilt of sin so doth it also purge our consciences from dead workes to serue the liuing God that he bare in his body vpon the crosse our sinnes that we being deliuered from sinne should liue in righteousnesse that whom Christ doth iustifie by faith them hee doth sanctify by his Spirit that whosoever is in Christ hee is a new creature crucifying the flesh with the lusts thereof and walking not after the flesh but after the spirit Wee professe that good workes are necessary to saluation though not necessitate efficientiae as causing it as the Papists teach yet necessitate praesentiae as necessary fruits of our faith whereby wee are to glorifie God and to testifie our thankfulnesse to doe good to our brethren and to make sure our election calling and iustification vnto our selues as necessary forerunners of salvation being the vndoubted badges of them that shall bee saued being the way wherein wee are to walke to everlasting life being the evidence according to which God will iudge vs at the last day And lastly that as by iustification God doth entitle vs vnto his kingdome so by sanctification he doth sit and prepare vs thereto We do not therefore by the doctrine of iustification through faith abolish the Law but rather as the Apostle saith stablish it For the more a man is assured of his free iustification the better he is enabled and the more hee is bound to obey it But although we bee bound to obey the Law as the subiects of God and servants of 〈◊〉 and although the Law 〈…〉 in those that are iustiâ—â—â—d as being a rule of direction for our obedience in the perâ—ormance of the duties or piety towards God of iustice towards our neighbour of sobriety towards ourselues and a glasse of detection to manifest the imperfections of our obedience to keepe vs from Phariâ—â—â—sme and lastly a rodde of correction in respect of flesh or the old man yet remaining in vs that by precepts by exhortations and comminations it more and more may be mortified in vs and wee kept from the spirit of slumber and security yet notwithstanding wee are not vnder the law as the Apostle saith but vnder grace Wee are therefore in our sanctification freed though not from the obedience yet from the servitude and bondage of the law and that in three respects First in respect of the irritation of it In which regard especially the law is called the strength of sinne not that the law causeth or prouoketh sinne properly for the law is holy iust and good but only by accident and occasionally For such is the corruptioÌ„ of our vntamed nature vntill we be renewed by the spirit of God that when the law which is holy and good forbiddeth sinne seeking to stoppe the course of our concupiscences and to bridle our sinfull affections thereby our vntamed corruption rebelleth so much the more and that it might appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly sinfull by occasion of the law worketh in vs all manner of concupiscence Euen as a deepe riuer when nothing hindreth his course hath a still and as it were a dead motion but if you seeke to restraine or stoppe his course he will sinell and ouerflow all now disdaining as it were a bridge so our corruption when it freely taketh his owne course seemeth to be quiet and as it were dead but when the commandement commeth â—aith the Apostle as it were to dam it vp sin reuiueth riseth against it swelling and ouerflowing as it were his wonted bankes In this respect the law saith the Master of the Sentences is called a killing letter because forbidding sinne it increaseth concupiscence and addeth transgression vntill grace doe free vs. But we are regenerated by the spirit of sanctification and by the bond of the same spirit coupled vnto Christ we are freed from this bondage euen as the wife is freed from the dominion of her husband by his death For euen as whilest we were in the flesh altogether vnregenerate the law as it were our husbands occasionally and by accident begot in our soules wholly corrupted with sinne euill motions and concupiscences as the fruites and issue of our flesh tending vnto death so we being regenerated and after a sort dead vnto this corruption and consequently being mortified to the law in respect of the irritation thereof and the law in that regard dead vnto vs the spirit of Christ who hath vnited vs vnto him as our second husband begetteth good motions in vs as the fruites of the spirit acceptable vnto â—od This is that which the Apost teacheth Rom. 7. for hauing said chap. 6. 14. that sinne shall not haue dominion ouer vs because we are not vnder the law but vnder grace after he had answered an obiection preuented the abuse of this Doctrine which carnall men would make thereof as though they might sin freely because they are not vnder the law in the beginning of the seauenth chapter he proueth that we are not vnder the Law but vnder grace by that similitude which euen now I mentioned because being regenerated and dead vnto sinne we are mortified to the law and the law to vs in respect of the irritation thereof caused by our corruption and consequently are deliuered from the power of it as a wife is freed from the dominion of her husband when he is dead Secondly in our sanctification we are freed from the coaction and terror of the law breeding servile feare in men vnregenerate whereby as bon-servants or gally-slaues by the whip they are enforced to the performance of some outward duties which otherwise they are vnwilling to doe For those who are vnder the Law as all men are by nature are like bond-slaues who for avoiding of punishment are by terror drawne to doe some forced service which is so much the more vnwilling because they looke for no reward This
scorne to be sent forth into the ministry and service of our good The right vse of the doctrine concerning the liberty of glory is truly to beleeue it and to liue as in expectation of it knowing that he which hath this hope that he shall be like vnto Christ at his appearance will purify himselfe as he is pure that as hee hopes to be like him in respect of the liberty of glory so hee may in some measure resemble his gratiousnesse by the liberty of grace But the cheife vse of this doctrine is to pacifie mens consciences without which vnlesse they sleepe in carnall security they are so wonderfully perplexed that neither can they liue in peace nor attempt any thing almost with quiet mindes For whereas there befoure things which trouble perplexed consciences this doctrine is a soueraigne remedy to cleare and to appease the conscience in respect of them all The first is the guilt of sinne and feare of damnation For when thy conscience is summoned before the iudgement feat of God or terrified with the apprehension of his wrath as in â—ime of temptation or affliction or in the houre of death when thou doest consider the seuerity of Gods iustice who will not suffer sinne to goe vnpunished the rigour of the law denouncing the curse of God against eueâ—y euen the least transgression the testimony of thine owne conscience which is in stead of a thousand witnesses accusing and condemning thee of innumerable transgrâ—ssions how canst thou thinke of appearing before God who is greater then thy conscience to be iustified or condâ—mned without horror of conscience and confusion of mind But blessed be God who hath granted vs this liberty of grace that in the question of â—ustification whereby in this life we are freed from feare of damnation and entituled vnto the kingdome of hâ—â—uen we need not looke into our obediâ—nce or to the sentence of the law but may bâ— assured if we beleeue in Christ that God doth iusâ—ifie vs being 〈◊〉 in our selues without respect of our 〈◊〉 that he hath freed vs from the lawes exaction of inherent righteousnesse to the acceptation of our persons that he imputing the righteousnesse of Christ to the beleeuer accepteth of him as righteous in Christ that the faithfull man hath liberty to appeale from the tribunall of iustice to the throne of grace from the sentence of the law to the promise of the Gospell and renouncing his owne righnesse yea esteeming it as dung in the question of iustification to rest alone in the mercyes of God and merits of Christ. But because the world is so apt to abuse this most comfortable doctrine and to turne gratious liberty into carnall licentiousnesse it shall bee needfull to adde this caution That howsoeuer we are by our iustisication in this life entituled vnto the kingdome of heauen and although by the righâ—eousnesse and merits of Christ alone appreheâ—ded by faith we are both iustiâ—ied and also saued yet for as much as many deceiue themselues with an idle conceit of faith and with a vaine presumption that they are iustified when notwithstaÌ„ding they remaine in their sinnes therefore wee must thinke it most necessary being once iustified by faith and entituled vnto the kingdome of heauen to demonstrate our faith and our iustification by a godly life walking in that way of good works which God hath prepared for vs to walke in towards our country in heaueÌ„ For though wee are iustified and saued by the merits of Christ alone apprehended by faith notwithstanding sanctification is the cognizance of them that are saued and good works are the euidence according vnto which God will pronounce the sentence of saluation For as the â—ree is knowne by his fruite so hee that worketh righteousnesse is righteous and in like manner by sanctification our iustification is manifested For true â—aith worketh by loue good works are as the breathing of a liuely faith And therefore though saith alone doth iustifie as Paul teacheth because it alone doth apprehend the righteousnesse of Christ vnto iustification yet as S. Iames teacheth that faith which alone seuered from obedience doth not iustifie neither alone nor at all because it it is not a true faith For euen as the body without breathing is knowne to be dead so faith with workes is dead We are therefore iustified in this life and entituled vnto the kingdome of heauen as to our inheritance by faith without workes but none are actually saued nor inherit that kingdome in the life to come but such as first are sanctified For as our Saviour saith we haue indeed not only remission of sinnes by faith but also by faith we haue our inheritance but yet as he saith among them that are sanctified The second is the conscience of our manifold wants and imperfections in those duties which we doe performe For how can a man be perswaded that God to whom no creature being compared is pure will allow of his imperfect and stained obedience And if he be not perswaded that his seruice is acceptable vnto God with what heart can he performe it The doctrine therefore of Christian liberty assureth our consciences that wee are freed from the lawes exaction of perfect obedience to the acceptation of our actions that God couering our imperfections as an indulgent Father with the perfect righteousnesse and obedience of Christ imputeth not our wants vnto vs but accepteth of the truth of our will and desire for the deed and our sincere endeauour for the perfect performance And therfore a Christian may in respect of this liberty with comfort and cheerefulnes performe obedience according to the measure of grace receiued being assured that our defectiue and stained obedience will be accepted of God through the mediation and intercession of Iesus Christ. The third is the sâ—ruple of conscience concerning the vse of outward things how far forth they may bee vsed or forborne For if a man be not rightly informed herein there will be no end of scrupulosity and superstition From this scrupiâ— also the doctrine of Christian liberty doth free vs assuring vs that to all these things our liberty doth extend either to vse theÌ„ freely or freely to forbeare them that nothing is vnclear in it selfe nor yet vnto vs if we be so perswaded that to the cleane all things are cleane provided alwaies that the vse of this liberty be kept within the boundâ— before mentioned of piety charity loyalty and sobriety The fourth and last is the horror of conscience in the houre or death For can a man with coÌ„â—ort giue vp his soule to bee seuered from the body when he knoweth not either what will becoâ—â— of his soule after the seperation therecâ— from the body or how and in what 〈◊〉 his body shall rise againe But 〈◊〉 doth assure vs that Chrâ—◠〈◊〉 purchased not only a liberty of 〈◊〉 in this life but also of glory for
into bondage to whom wee gaue no place by subiection so much as for a time that the truth of the Gospel might continue with you There is also a time when wee must of necessity defend our liberty if the same bee in weake consciâ—â—ces endangered by the vniust exactings of false Prophets Wee must in euery thing study to preserue charity and haue regard to the edifying of our neighbour All things saith hee are lawfull for me but not all things are expedient all things are lawfull for mee but all things doe not edifie Let no man seeke that which is his owne but that which is anothers There is nothing now plainer by this rule then that wee must vse our liberty if it may turne to the edifying of our neighbour but if it be not so expedient for our neighbour then wee must forbeare it There bee some which counterfeit the wisedom of Paâ—l in forbearing of liberty while they doe nothing lesse then apply the same to the dutyes of charity For so that they may prouide for their owne quietnes they wish all mention of liberty to be buryed whereas it is no lesse behoouefull for our neighbours sometime to vse liberty for their benefit and edification then in fit place to restraine it for their commodity But it is the part of a godly man to thinke that free power in ouâ—ward things is therefore graunted him that hee may hee the freer to all dutyes of charity But whatsoeuer I haue spoken concerning of auoiding offences my meaning is that it bee referred to meane and different things For those things that are necessary to bee done are not to bee left vndone for feare of any offence For as our liberty is to bee submitted to charity so charity it selfe likewise ought to bee vnder the purenesse of faith Verily here ought also to bee had regard of charity but so far as to the altars that is that for our neighbours sake wee offend not God Their intemperance is not to bee allowed which doe nothing but with troublesome turmoiling and which had rather rashly to rend all things then leasurely to rip them Neither yet are they to be harkned to which when they bee leaders of men into a thousand soâ—t of vngodlinesse yet doe feigne that they must behaue themselues so that they be none offence to their neighbours As though they doe not in the meane edifie the consciences of their neighbours to euill specially whereas they sticke fast in the same mire without any hope of getting out And the pleasant men forsooth whether their neighbour bee to bee instructed with doctrine or example of life say that he must be fed with milke whom they fill with most euill and poysonous opinions Paul reported that he fed the Corinthians with drinking of milke but if the Popish Masse had then been among them would hee haue sacrifized to haue giuen them the drinke of milke No for milke is not poyson Therefore they lie in saying that they feed them whom vnder a show of flattering allurements they cruelly kill But graâ—ting that such dissembling for a time is to bee allowed how long yet will they feed their childreÌ„ with milke For if they neuer grow bigge that they may at the least bee able to beare some light meat it is certaine that they were neuer brought vp with milke There are two reasons that moue me why I doe not now more sharply contend with them first because their follies are scarcely worthy to bee confuted â—ith they worthily seeme filthy in the sight of all men that haue sound wit secondly because I haue sufficiently done it in peculiar bookes I will not now doe a thing already done Onely let the readeâ—s remember this that with whatsoeuer offences Sathan and the world goe about to turne vs away from the ordinances of God or to stay vs from following that which hee appointeth yet wee must neuerthelesse goe earnestly forward and then that whatsoeuer dangers hang vpon it yet is it not at our liberty to swarue one haires bredth from the commandement of the same God neither is it lawfull by any pretence to attempt any thing but that which he giueth vs leaue Now therefore sith faithfull consciences hauing receiued such prerogatiue of liberty as wee haue aboue set forth haue by the benefit of Christ obtained this that they bee not entangled with any snares of obseruations in those things in which the Lord willed that they should bee at liberty we conclude that they are exempt from all power of men For it is vnmeete that either Christ should loose the thanke of his so great liberality or consciences their profit Neither ought wee to thinke it a sleight matter which we see to haue cost Christ so deare namely which hee valued not with gold or siluer but with his owne blood so that Paul sticketh not to say that his death is made voide if we yeeld our soules into subiection to men For hee trauaileth about nothing else in certaine Chapters of the Epistle to the â—alathians but to shew that Christ is darkened or rather destroyed to vs vnlesse our consciences stand fast in this liberty which verily they haue lost if they may at the will of men bee snared with the bonds of lawes and ordinances But as it is a thing most worthy to bee knowne so it needeth a longer and plainer declaration For so soone as any word is spoken of the abrogating of the ordinance of men by and by great troubles are raised vp partly by seditious men partly by slanderers as though the whole obedience of men were at once taken away and ouerthrowne Therefore that none of vs may stumble at this stone first let vs consider that there are two sorts of gouernment in man the one spirituall whereby the conscience is framed to godlinesse and to the worship of God the other ciuill whereby man is trained to the duties of humanity and ciuility which are to bee kept among men They are commonly by not vnfit names called the Spirituall and Temporall iurisdiction whereby is signified that the first of the two formes of gouernment pertaineth to the life of the soule and the later is occupied in the things of this pâ—esent life not onely in feeding and clothing but in setting â—orth of lawes whereby a man may spend his life among men holily honestly and soberly For that first kind hath place in the inward mind this later kind ordereth onely the outward behauiours The one wee may call the spirituall Kingdome the other the ciuill Kingdome But these two as we haue diuided them must bee either of them alway seuerally considered by themselues and when the one is in considering wee must withdraw and turne away our minds from the thinking vpon the other For there are in man as it were two worlds which both diuers Kings and diuers Lawes may gouerne By this putting of difference shall come to passe that that which the Gospell teacheth of
Lord in the holy Mount Therefore saith the Apostle it shall rise a Glorious Body yea a Spirituall Body not in Substance but in quality preserued by spirituall meanes and hauing as an Angell agility to descend and ascend What a honour is this That our bodyes falling more vile then a carrion should thus arise in glory like vnto the Body of the Son of God 4. Lastly they together with all the holy Angels there keepe without any labour to distract them a perpetuall Sabbath to the glory honour and praise of the all Blessed Trinity for the Creating Redeeming and Sanctifying of the Church and for his Power Wisdome Iustice Mercy and goodnesse in the gouernment of Heauen and Earth They shall know God with a perfect knowledge so farre as creatures can possibly comprehend the Creator For there we shall see the Word the Creator and in the Word all Creatures that by the Word were created that we shall not neede to learne of the thing which wee made the knowledge of him by whom all things were made The excellentest creatures of this life are but a darke vaile drawne betwixt God and vs but when this vaile shall bee drawen aside then shall wee see God face to face and know him as wee are knowne Wee shall know the power of the Father the Wisdome of the Son the grace of the Holy Ghost the indiuisible nature of the blessed Trinity The greatest knowledg that men can attaine vnto in this life comes as farre short of the knowledge which wee shall haue in Heauen as the knowledge of a child that cannot yet speake plaine is to the knowledge of the greatest Philosopher in the world They who thirst for knowledge let them long bee Students in this Vniuersity For all the light by which we know any thing in this world is nothing but the shadow of God But when wee shall know God in heauen wee shall in him know the manner of the worke of the Creation the misteries of the worke of our Redemption Yea so much knowledge as a Creature can possibly conceiue of the Creator and his works But whilst wee are in this life wee may say with Iob how little a portion heare we of him and assure our selues with Siracides that there are high yea greater things then these bee and that wee haue seene but a few of Gods works For so soone as she is admitted into actuall fruition of the beatificall essence of God shee hath all the goodnes beauty glory and perfection of all creatures in all the world vnited together and at once presented to her in the sight of God If any be in Loue there they shall enioy that which is more amiable If any delight in fairenesse the fairest beauty is but a dusty shadow to that hee that delights in pleasures shall there find varieties without either interruption of griefe or distraction of paine Hee that loueth Honor shall there enioy it without the disgrace of cankered enuy hee that loueth treasure shall there possesse it and neuer bee beguiled of it There they shall haue knowledge void of all ignorance health that no sicknesse shall impaire and life that no death can determine By vertue of this the penitent soule may bouldly goe and say vnto Christ as Ruth vnto Boaz Spread o Christ the wing of thy garment of thy mercy ouer thine handmaid for thou art my kinsmaÌ„ Indeed God is all in all to vs in Earth but by means and in a small measure But in heauen God himselfe immediately in fulnesse of measure without all meanes will bee vnto vs all the good things that our soules and bodyes can wish and desire Hee himselfe will bee saluation and ioy to our soules life and health to our bodyes beauty to our Eyes musick to our Eares honey to our mouthes perfume to our nostrils meat to our bellyes light to our vnderstandings contentment to our wils delight to our hearts and what can bee lacking where God himselfe will bee the Soule of our soules When therefore wee behold any thing that is excellent in any creatures let vs say to our selues how much more excellent is hee who gaue them this excellency When wee behold the wisdome of men who ouerrule creatures stronger then themselues outrunne the Sunne and Moone in discourse prescribing many yeeres before in what courses they shall be eclypsed let vs say to our selues how admirable is the wisdome of God who made men so wise when we consider the strengâ—â— of Whales and Elephants the teÌ„pests of winds and terror of Thunder let vs say to our selues how strong how mighty how terrible is that God that makes these mighty and fearfull creatures When wee taste things that are delicately sweete let vs say to our selues O how sweete is that God from whom all these creatures haue receiued this sweetnesse And if our louing God hath thus prouided vs so many excellent delights for our passage through this Bachin or valley of teares what are those pleasurs which hee hath prepared for vs when we shall enter into the pallace of our Masters ioy How shall our soules bee there rauished with the loue of so louely a God In a word looke how farre this wide world surpasseth for light pleasures and comfort the darke and narrow wombe where in thou wast conceiued a child so much doth the world to come exceede in ioyes solace and consolation this present world How happy then shall wee bee when this life is changed and wee thither translated This shall bee thyne eternall happinesse in the Kingdome of Heauen where thy life shal be a communion with the blessed Trinity thy ioy the presence of the Lambe thy exercise singing thy ditty Alleluiah thy consorts Saints and Angels where youth flourisheth that neuer shall waxe old Beauty Lasteth that neuer fadeth loue aboundeth that neuer cooleth health continueth that neuer slaketh and life remayneth that neuer endeth A Prayer O Lord God heauenly Father when I doe consider how many wayes and by how many sorts of sinnes I haue offended thee night and day and doe duely call to minde how graciously thou hast kept me this night and how many blessings and fauours I haue receiued of thee without number I am euen astonished at my great ingratitude and doe vtterly condemne my selfe of highest rebellion against thee Many haue been the dayes weeks moneths and yeeres that thou hast here afforded mee to liue and in all the time of my life hitherunto thou hast graciously preserued mee plentifully relieued mee and continually kept me vnder thy Fatherly protection in all my nights and dayes and hast beene euermore watchfull ouer mee that I haue from time to time from night to day and from day to night beene euer sustained through thy grace though I haue sometimes felt thy correcting rod by some crosses for my sinnes yet haue they beene euer easy in comparison of my deseruings and profitable vnto me Lord pardon