owne selues publike priuate secret open inward outward in prosperitie and aduersitie in the Church or familie or abroad in mens conuersation Alas we can discerne but a glimpse of that sinne and guiltinesse that is in vs by nature and this is the increase of their misery in all their sinnes they are dead in them Dead There is a fourefold death A fourefold death temporall corporall spirituall eternall The state of man being in misery he is dead temporally a Esay 26.19 The body of man being in the graue he is dead corporally The soule of man lying in sinne is dead spiritually And both soule and body being cast into hell are dead eternally Death to sin for sinne and in sinne The Colossians were dead spiritually there is a death to sinne and a death for sinne and a death in sinne a death to sinne and so the godly die by mortification a death for sinne and so malefactors die by execution and a death in sinne and so euery naturall man kills himselfe by enliuing his sinne What spiritual death in sin is The spirituall death in sinne is an vnutterable losse of the life of God by which the sinner is senselesse and carelesse in extremitie of misery vnto his owne euerlasting ruine if the Lord preuent it not by regeneration Now that men are in this case by nature these Scriptures proue Eph. 2.1 2. Math. 8.22 Ioh. 8.25 Rom. 8.10 Luk. 15.32 Reuel 3.2 Iud. 12. 1 Tim. 5.6 Neither let any deceiue themselues about their estate for a man may be dead in sinne and yet be aliue in the flesh yea thou maiest be a wise man in the flesh b Rom. 8.7 or a prince of this world c 1 Cor. 2 9.14 yea thou maiest haue a name that thou liuest spiritually d Reuel 3.2 and yet be starke dead Now this spirituall senselesnes is called a death because it is a priuation of spirituall life from the soule as the naturall death is from the body 2. because it tends to eternall death The vse may be fourefold 1. For information No wonder wicked men can come and goe from the word of God and not be touched alas they are dead men and so is it with them in respect of the iudgements of God alas if thou couldest rowle a mountaine vpon a dead man he would not feele so is it with a man dead in sinne and further we may heere obserue that to liue yea to die quietly is no signe of a man in a happy case for if this death in sin be not cured thousands of people may die quietly because they die senselesly they feele no more of the feare of hell or iudgement or Gods anger then if they were already dead in their bodies they would feele outward extremities I know that God many times can lay terror vpon the flesh of wicked men and make their spirits drinke in of the bitter anguish arising from the feruencie of Gods burning displeasure but I say if God let them alone vsually the most would die in a wretched senselesnes and inconsideration being neither able nor willing to entertaine the thoughts of what must presently and necessarily befall them 2. This may serue for confutation and so 1. of the Papists about their freewill How can there be this free will in a dead soule we are dead in sinne and therefore of our selues mooue not vnto life till God quicken vs by his word and spirit 2. Of the carnall Protestant that beares himselfe so strongly vpon his supposed couenant with death and hell his agreement must be disanulled nay his very securitie imports his vnauoidable destruction if it be not remooued by the power of Christ 3. For instruction art thou a man that hearest this that hast liued all thy time without remorse for thy sinnes and neuer yet entertained the care of reformation of thy life be heere warned of thy miserie let it bee enough thou hast been dead in sinne doe not lie still rotting in the graues of iniquitie but rise so soone as thou hearest the trumpet of the Gospell the voice of Christ sounding in thine eares and piercing thy heart 4. Lastly here is consolation implied vnto weake Christians If thou canst feele thy miserie and struggle in any measure of true constancie against the corruption of nature and the transgressions of thy heart and life thou art not dead there is some breath of life in thee there is motion and therefore life Thus of their actuall sinnes Their miserie in respect of originall sinne is exprest in these words And in the vncircumcision of the flesh These words be diuersly interpreted some thus In the vncircumcision of the flesh that is in the flesh which is vncircumcision that is a thing hatefull vnto God Some make these words to bee the signe of their death in sinne as if hee would say your very vncircumcision that is in your flesh which are Gentiles is a token that you are strangers from the life of God Some thus And you hath hee quickned which were dead in respect of your sinnes and carnall life which ye liue in the vncircumcision that is in your estate of Gentilisme Some make these words expresse the cause of their death in sinne Thus in the vncircumcision of the flesh that is for your fleshly vices which caused that death in sinne But I thinke with those that vnderstand by the flesh originall sinne and by the vncircumcision their miserie in respect of it implied in the allusion to the circumcision literally taken Originall sinne is called flesh Why original sinne is called flesh because the flesh is the instrument by which it is propagated 2. Because it is the subiect in which it is 3. Because it is the end it driues vs to viz. to satisfie the flesh and to seeke fleshly things This originall sinne heere called flesh is a spirituall kinde of disease gall What originall sinne is leauen and poyson which daily diffuseth it selfe throughout the whole man and still infecteth it though this bee not the whole nature of the sinne for to speake distinctly in originall sinne there are three things 1. 3. Things in originall sin The guiltinesse of Adams fact deriued vnto vs by iust imputation 2. The want of that originall iustice was in vs in the creation 3. The deprauation and corrupt disposition of our natures Our misery in respect of originall sin Here the word vncircumcision imports our miserie in respect of our very corruption of nature for it imports 1. That we are hatefull to God children of wrath 2. That we haue no portion in the heauenly Canaan 3. That wee haue no fellowship in the communion of Saints 4. That wee haue no part in the promised Messias for all these were shadowed out by the want of circumcision in the time of the Law Vses The vses follow First from hence wee may enforme our selues in diuers things as first we may see why the faire works
their lusts that doth so much confirme them in the custome of vncleannesse And therefore the Apostles counsell is take not care to fulfill the lusts of the flesh Rom. 13.14 Thus farre of the sinnes of the seuenth commandement The sinne against the tenth commandement followes Euill concupiscence This vice containes all sorts of euill thoughts Hovv euill cōcupiscence differs from inordinate affection and inclinations and desires after any kinde of pleasure profit honour but especially lustfull inclinations or thoughts And it differs from inordinate affection because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse the soule being ouercome and inthralled with the power of lust Now I thinke this concupiscence notes lust as it is in inclination or euill motion before it come to that high degree of flaming or consent and it is well called euill concupiscence for there is a good concupiscence both naturall There is a threefold good concupiscence and ciuill and spirituall Naturall after meat sleepe procreation c. Ciuill which is an ordinate desire after lawfull profits and pleasures Spirituall and that is a lust for and after heauenly things And so the spirit lusts against the flesh Now that wee may know the Apostle hath great reason to counsell men to to mortifie euill thoughts though they neuer come to consent these reasons may shew First concupiscence in the very inclination and first thoughts is a breeder it is the mother of all sorts of wickednesse if it be not betimes killed in the conception Iam. 1.14.15 The Apostle Iames shewes that concupiscence will bee quickly enticed yea it will entice and draw away a man though from without it be allured with no obiect And when it hath drawne a man aside it will conceiue and breed with very contemplatiue pleasures and when it hath conceiued and lien in the wombe of the minde and laine there nourished from time to time vnlesse God shew the greater mercy it will bring forth bring forth I say a birth of some notable externall euill action and when it hath gone so farre like an impudent beldame it will egge on still vnto the finishing of sinne by custome in the practise and so indeed of it selfe it will neuer leaue till it hath brought forth as a second birth death and that both spirituall and eternall death and sometimes a temporall death too Secondly if these lusts goe no further then the inward man yet sinne may raigne euen in these There may be a world of wickednesse in a man though he neuer speake filthy words or commit filthy action There is a conuersing with the very inward lusts of the flesh a Eph. 2.3 which may proue a man to be meerely carnall and without grace as well as outward euill life Thirdly this secret concupiscence may be a notable hinderance to all holy duties Rom. 7. This was that the Apostle so bitterly cries out against in the seuenth to the Romans This was it that rebelled so against the law of his minde and when hee would doe any good it would be present to hinder it This is it whereby the flesh makes warre and daily fights against the spirit b Gal. 5.17 t is the lust after other things that enters into mans heart and choakes the word and makes it vnfruitfull c Mark 4.19 Iam. 4.1.3.4 What is the reason why many pray and speed not Is it not by reason of their lusts that fight in their members Qu. But is there any man that is wholly freed from these Ans There is not Euery man hath in him diuers kindes of euill thoughts but yet there is great difference for then is a mans estate dangerous when these lusts euill thoughts are obeyed d Rom. 6.11 serued e Tit. 3.3 fulfilled f Eph. 2.3 and cared for g Rom. 13.13 For those are the tearmes by which the power of them in wicked men are exprest but so they are not in a childe of God that walkes before God in vprightnesse The consideration of all this may breake the hearts of ciuill honest men for hence they may see that God meanes to take account of their inward euill thoughts and that if very concupiscence be not mortified it may destroy their soules though they be neuer so free from outward enormities of life Rom. 7.7 Paul while he was carnall was vnrebukeable for outward conuersation but when the law shewed him his lusts and euill thoughts he then saw all was in vaine And couetousnesse which is idolatry Now followeth the sinne against the first commandement and it is described both in it selfe and in relation to God In it selfe it is couetousnesse and in relation to God it is idolatrie What couetousnesse is Couetousnesse is a spirituall disease in the heart of man flowing from nature corrupted and insnared by Sathan and the world inclining the soule to an immoderate and confident yet vaine care after earthly things for our owne priuate good to the singular detriment of the soule Couetousnesse I call a disease for it is such a priuation of good as hath not only want of vertue and happinesse but a position of euill in it to be shunned more then any disease For as the text saith it is an euill sicknes And this disease is spirituall and therefore it is hard to be cured No medicine can helpe it but the bloud of Christ It is not felt by the most but hated only in the name of it The subiect where this disease is is the heart of man For there is the seat or pallace of this vice And therefore S. Marke h Mark 7.22 addes couetousnesse to those vices Saint Mathew had said did defile a man The internall efficient mouing cause of this euill is nature corrupted T is a sinne euery man had need to looke to for mans nature is stirred with it It is an vniuersall quaere Who wil shew vs any good i Psal 4.7 and yet I say corrupted nature for nature of it selfe is content with a little it is corruption that hath bread this disease The externall efficient causes are the diuell snaring and the world tempting The forme of this euill is an inclination to the immoderate and confident care of earthly things I say inclining the soule to take in the lowest degree of couetousnesse For some haue their hearts exercised in it and wholly taken vp with it their eies and their hearts and their tongues are full of it Now others are only secretly drawne away with it and daily infected with the inclinations to it I adde moderate and confident care because honest labour or some desire after earthly things are not condemned Only two things constitute this vice First want of moderation either in the matter when nothing will be enough to satisfie their hauing or in the measure of the care when it is a distracting vexing continuall care that engrosseth in a manner all the
in the time of temptation fall away these specialties of faithfulnesse receiue a great increase of praise if two things come to them first that mens hearts be faithfull that is that though they haue many wants and infirmities and faile much and often in well-doing yet the desire delight endeuour resolution and affection is in all pleasing and firmnesse to walke before God without eyther hypocrisie or presumption this was Abrahams praise Nehem. 9.8 Secondly that men continue faithfull vnto the death Nehem 9.8 with all constancy and holy perseuerance beleeuing in Christ and worshipping GOD euen to the ende of their dayes this is called for and crowned Reuel 2.11 Thus of faithfulnesse in spirituall things Faithfulnesse in temporall things stands in three things First Reu 2.11 Faithfulnesse in temporall things in the sincere diligent and carefull discharge of the duties of our Callings It was a singular prayse in Daniel that when his enemies sought occasion against him they could finde none concerning the Kingdome Daniel 6.5 hee was so faithfull and without blame and therefore they must take him if euer concerning the Law of his God Then doth the glory of Gods people shine A Caueat for Professors when together with their constant zeale in matters of religion they are found carefully diligent and faithfull in their callings then whatsoeuer befalls them for the Law of their God they may beare it with all comfort and constancy as did Daniel But how doth it blemish the glory of profession when men can say and see that Professors are idle deceitfull busie-bodies and carelesse in their places and callings they cannot build so much by profession as they destroy by their scandalous and carelesse courses Secondly in the right vse and profitable disposing of our riches euen the outward things God hath giuen vs. This lyeth vpon vs as one of the tokens of our faithfulnesse nay this is necessary to the being of this praise In the 16. Luke 16.9 of Luke Christ exhorts to the wise and liberall bestowing of our riches vnto the necessities of the poore and for other holy and needfull vses And because there lye in the hearts of carnall men many Obiections against this Exhortation therefore hee forceth it with reasons that meete with mens carnall conceits And first whereas men out of an ouer-great estimation and liking of these Obiect 1 earthly things doe easily obiect that they must be carefull of the sauing and sparing in the vse of their riches for they are all the comfort they haue in this world Solution Hee answereth that men should not so much loue these earthly things for they are riches of iniquitie that is sinne that makes a man miserable and accursed is most an end mixed with riches Verse 9. eyther they are wrongfully gotten and sinfully kept or they are causes of much sinning against God or men or himselfe Obiect 2 Oh but what good shall a man get by parting with his goods Sol. They shall receiue him into euerlasting habitations Solut. they that is eyther the Angels or the Poore or thy Riches shall let thee into heauen euen to sure dwelling places and this should moue the rich because the time will come when thou shalt want and all the riches in the world cannot helpe thee Obiect 3 Oh but a man may bee saued and enioy these euerlasting habitations though hee doe not so part with his riches Solut. Sol. Hee cannot for a man cannot bee saued without Grace and God will neuer trust him with Grace the true treasure that is not faithfull in bestowing riches Verse 10.11 and good reason for if God gaue a wicked worldling grace hee would neuer be faithfull in vsing it for he that is vniust in the least that is Riches would be vniust in much that is Grace Obiect 4 Oh but our goods are our owne and therefore why should we giue them to others Solut. Sol. Ver. 12. That is false for Grace onely is a mans owne but Riches are anothers Psal 24.1 Prou. 3.27 for God is the Lord of the whole and the poore is the owner of a part Obiect 5 Tush but a man may haue a good heart to God and yet not deliuer out his goods to other mens vses nor leaue his content that he hath in the fruition of them Solut. Verse 13. Sol. That is false too for a man cannot serue two Masters one man cannot serue God and Riches And thus our Sauiour meeteth with the Obiections of worldly men The wordes also containe notable reasons to perswade to faithfulnesse which lieth in this good vse of Riches first they are riches of iniquity secondly the right vse of them makes way for heauen thirdly hee is like to be a godly man in the vse of Grace that is a faithfull man in the vse of Riches fourthly God else will not trust vs with Grace fiftly he will else be a very vniust man and his riches wicked sixtly Grace onely is his owne goods and to be without Grace is to liue and dye a beggar lastly thou canst neuer serue God and Riches Thirdly in temporall things Faithfulnesse shewes it selfe in the vprightnesse and harmelesnesse of our carriage towards others as in keeping of promises Psal 15. in the honest discharge of the trust laid vpon men eyther in Church or Common-wealth Nehem. 13.13 Prou. 13.17 in witnesse-bearing Prou. 14 5.25 in iust gaines and lawfull meanes vsed for profit in our dealings with others Prou. 28.20 And such like dueties of iustice Thus then we see who is a faithfull man euen hee that knoweth his owne reconciliation with God by faith that performeth his vowes to God that sincerely worships God and laboureth the increase of holy graces that will doe nothing against the trueth but for the truth that is diligent in his calling that is seruiceable with his riches and lastly that is iust in his dealing Priuiledges of the â—â—ithfull Now if wee be such then is our estate most comfortable for first God will bee faithfull to vs in the accomplishment of all his promises secondly the Worde will be faithfull euen a sure fountaine of true comfort and helpe in all distresse thirdly Christ will be a faithfull both High Priest in heauen by his intercession making request for vs to God and both to earth and heauen he will be a faithfull witnesse Hebr. 2.17 Reuel 15. 3.14 so as while we liue we shall finde the testimony of IESVS in our hearts and when wee die hee will not bee ashamed of vs before his Father and the holy Angels and lastly wee shall be sure to haue a faithfull reward Prou. 11.18 And this of the second title giuen to Gods Children Brethren The Children of God are said to be brethren in a foure-fould relation 1 To Christ 1. to CHRIST 2. to the Apostle 3. to the Saints abroad 4. to the Saints at home For the first are wee brethren
Grace Grace This worde is diuersly taken For kindnesse 2 Samel 16.17 for abilitie to affect or perswade Psalm 45.2 for the happinesse that is had from Christ in this world and so it is opposed to glorie Psalm 84.11 for the preaching of the Gospell Rom. 1.4 Titus 2.12 for approbation from God Pro. 12.2 For the spirituall liberty that wee haue from Christ and so it is opposed to the Law Rom. 6.14 lastly it is taken for the loue and fauour of GOD receiuing the Sinner into couenant in Christ as it is an euer-flowing spring of celestiall Grace to the soule iustified and so it is taken heere Peace This word also is diuersly accepted for rest and ease from paine The acceptations of the word Peace Psal 38.4 for familiarity so the man of my peace Psal 41.9 for concord Ephes 4.3 for prosperitie in generall 1. Chron. 12.18 Psal 125.5 Ier. 29.11 for all that felicitie we haue by Christ Luke 19.42 for glory in heauen Esa 57.2 Luke 19.38 Rom. 2.10 Luke 1.79 for reconciliation it selfe Luke 2.14 Esay 53.5 for the meanes of reconciliation Ephes 2.14 for the signes of reconciliation Esay 57.19 Psal 85.8 for tranquilitie of conscience Rom. 14.17 5.2 Lastly it is also taken for all that rest of conscience within and Synecdochically it signifieth all those blessings spirituall which either in this world or that other better world we receiue from Christ together with Gods fauour and grace neither is temporall prosperitie excluded though not principally meant and so I thinke it is taken here The meaning being thus found I consider the obseruations first generally First in that the Apostle doth in the very Salutation sow the seedes of the whole Gospell we might learne euen in our ordinary imployments to mind Gods glory and the saluation of others Secondly Three reasons why children may be taught the principles they vnderstand not we may hence see that it is lawfull to draw abridgements of holy things and commend them to ordinary vse as here these graces to an ordinary salutation from man to man and so I thinke of teaching the Lords Prayer and Commandements with other Scripture to children or seruants that yet vnderstand not and that for such reasons as these first that so they might haue occasion much to thinke of the things are so much and commonly vrged secondly that if any time of extremitie should come they might haue certaine seedes of direction and comfort to guide and support them thirdly that their condemnation might be more iust if hauing Grace and Peace and other principles of Catechisme so much in their mouths they should not get them into their hearts Thirdly a question may here be moued Quest how the Apostle can here in these words wish vnto them their chiefe good or felicitie seeing these are not all the graces or blessings needfull to our happinesse Ans I might answere this diuersly 1. Here is a Synecdoche all are vnderstood though not all named or thus these are the beginnings of all graces and blessings or thus one or two graces is worth a world besides or thus these are chiefly aboue others to be sought but lastly it is certaine these cannot be had without the most of sauing graces as for example true Peace cannot be had without Christ nor without godly Sorrow Confession Knowledge Meekenesse Desires Faith Humilitie Loue and the like as men may easily see if they will bee informed either by Scripture or experience But the maine Doctrine which generally I obserue out of these words Doct. is this that spirituall things from God in Christ are the best things Spirituall things are the best things and most to be sought and desired and wished both for our selues and others The reasons are 1. They serue for the excellentest part viz. the soule 2. They serue for eternitie and these outward things but for this life 3. Reasons Spirituall things are giuen by God in Christ the other by God without Christ 4. They onely are able to satisfie the Soule 5. In respect of continuance for outward things can last but till death but then their workes will follow the faithfull into the graue yea into heauen and therefore much more these graces 6. Spirituall things are onely proper to the Saints temporall things are common both to good and bad 7. These are to be had by vertue of an absolute promise the other but conditionally assured 8. These are more pleasing and acceptable to God Gods acceptation prooues them best lastly What shall it profit a man to winne the whole world and loose his owne Soule Math. 16. Vse 1 The vse is first for the iust reproofe of the wonderfull carelesnesse and strength of folly that hath possessed the most people in the prophane neglect nay contempt of spirituall things with the meanes of them Indeede if men could be rid of Death the Graue Hell and Gods Curse or if these things could be had without seeking it were to some purpose for men to sleepe still and neuer wake Many are the sleights of Sathan Some are stubborne and will not regard some with very preiudice runne wittingly to hell some confesse it to be meete that the best things should be chiefely sought but forget some purpose but giue ouer for difficulties in the beginning some no sooner ridde of terrour but as soone off care for the life to come Vse 2 Secondly this doctrine may be a singular comfort to vs if wee can finde grace and peace in our hearts how euer it be with vs in our bodies or estates otherwise Vse 3 Thirdly it should teach Parents to be more carefull to leaue grace in their Childrens hearts then treasures in their Chests for them and friends should more endeauour to helpe one another in the comforts of an holy fellowship in the Gospell then in the ciuill furtherances they doe so much engage themselues to Vse 4 Lastly it should teach vs to learne the lesson giuen by our Sauiour Christ Math. 6. Math. 6. Ver 19. to 25. Ver 25. to the end neither to inlarge our affections to the immoderate desires of superfluitie in outward things nor yet to racke our hearts with the faithlesse and fruitlesse care of things necessarie This latter branch is vrged with eight or nine worthy reasons but of these in another place afterwards And thus much generally Grace If Grace that is Gods fauour and the graces spirituall that flow from thence be of so great worth and excellencie diuers things may be inferred by way of profitable instruction for our vse out of seuerall Scriptures First if it be so great a priuiledge to obtaine grace from God wee should striue to be such as are within the compasse of the promise of grace James 4.6 especially we should get humble and lowly hearts for God giues grace vnto the humble but resisteth the stubborne wilfull and proud sinner Againe if Gods Loue and Christs Grace be Iewels of so great
not doubt to pronounce that this person thus prising remission of sinnes at this rate that hee would sell all to buy this Pearle did vndoubtedly beleeue not onely because it is a truth though a Paradoxe that the Desire to beleeue is Faith but also because our Sauiour Christ doth not doubt to affirme that they are blessed that hunger and thirst after righteousnesse because they shall be satisfied And to him that is a thirst Math. 5.6 Reuel 21.6 Psal 10.17 I will giue to drinke of the water of life freely And Dauid doubteth not to say The Lord heareth the desires of his poore Fiduce or Confidence in the heart is a part of Faith and shewes it selfe in this when the Soule resteth vpon Christ and the Promises of God as the only ground of all that happinesse which he must euer get vnto himselfe Perswasion or an apprehending application is the last thing in Faith and that in the beginnings of Faith is more in the power of the Spirit then in the sense and feeling of the conscience yet herein it appeares that though the Soule be tost with many temptations and feares and terrors yet more or lesse one time or other they are much refreshed with a sweet ioy arising they know not how from the very perswasion that they belong to God in and for Christ So that if wee would try our Faith we must examine what knowledge we haue gotten what Iudgement of the way of life what Desires wee haue of remission of sinnes how our hearts are setled and what it is that supports vs. There are two Degrees of Faith a weake Faith and a strong Faith The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weake Faith is described before for all the former parts of faith are found in the weakest Faith that is a strong Faith hath in it a certaine and full assurance of Gods fauour in remission of sinnes so as doubts and feares are stilled and ouer-come and such was the Faith of Abraham commended Rom. 4.18.19.20.21 and this faith may be attained vnto by all sorts of the seruants of God if they liue and may vse the benefit of the ordinances of God yet a grosse fault in the definition of Faith as it is made by many must be carefully shunned and that is that they make the Genus to be a full assurance which is onely proper to a strong Faith and is not vsually found in the weake Faith and yet that Faith is such as doth iustifie for the present and will saue for euer The Benefits come by faith And that we may be affected with an holy desire after this necessary grace two things are further to be considered 1 The Benefits men might haue by Faith 2 The wofull estate of those that want it The Benefits may be ordered into fiue rankes 1 What Faith deliuereth vs from 2 What it preserues vs against 3 What the weakest Faith getteth 4 What we might get if we laboured for a greater growth in Faith 5 How it fits vs for heauen For the first Faith doth deliuer vs First from the darkenesse and blindnesse wee liued in before Whosoeuer beleeueth in mee shall not abide in darkenesse What Faith deliuereth vs from John 12.46 Isay 25.8 Wee no sooner by Faith taste of the Bread of life but the vaile of ignorance which naturally couereth all flesh is torne and rent as the Prophet Isay sheweth notably Isay 25.8 Secondly it deliuers vs from those wofull euills which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart Acts 15.9 No wonder though men bee continually surcharged with euill thoughts and most vile affections and strange euills within seeing wee are so hardly gotten to set about the earnest labour after spirituall application of the merits and righteousnesse of Christ which righteousnesse neuer can be imputed by Faith but grace is infused by the Spirit of Sanctification at the same time Neither is there any more clearer testimonie of the want of iustifying Faith then the continuall preuailing of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other biggerly Rudiments but also from the Morall Law in two things onely first from the Curse of it which is wholy taken away by the imputation of Christs Passion secondly from the Rigour of it so that as it is commanded in the Gospell it may not exact of Beleeuers an impossible perfection but onely an Euangelicall and accepted vprightnes wee are not now vnder the Law Rom. 6. but vnder Grace as the Apostle shewes in the Epistle to the Romanes and Galathians at large And hence it is that the same Apostle saith that the Law is not giuen vnto a righteous man 1 Tim. 1.9 but vnto the lawlesse and disobedient meaning that so long as we continue in our naturall estate so long we haue this as one part of our miseries that wee are liable to the curses and impossible exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST wee are not vnder the Law in these two respects which is an admirable mercy Fourthly Faith deliuers vs from the power of the first death being by Nature dead in sinnes and trespasses Iohn 5.29 hauing no more sense of the things that belong vnto the Kingdome of Chtist Ephes 2.2 then a dead man in nature hath of the benefits of life By the power of Faith eternall life is begunne here which is called while we liue here the life of Grace and after death is stiled by the name of the life of Glory Iohn 3.16 Lastly it deliuers men from eternall destruction for Whosoeuer beleeueth in him shall not perish Thus of the first sort of benefits Secondly Faith hath a power to preserue vs and that in three things First it preserues from many fearefull spirituall diseases in the soule hence commeth that Metaphoricall speech of being sound or whole Tit. 1.13 Heb. 10.39 or healthfull in the faith Hence that he saith Wee follow Faith vnto the conseruation of the Soule Heb. 10.39 Secondly it preserues vs against the vse of ill meanes for He that beleeueth maketh not hast Herein is a speciall triall of Faith Isay 28.16 and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that either the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearfully beleeue that the same God that now tries him with the occasions of profit in such time and manner can giue him as much profit at a lawfull time and by lawfull meanes It is most difficult for an vnsanctified minde to forbeare either time or meanes when profit and pleasure intise Lastly how miserable is our life here many times in respect of the temptations with which Sathan doth fire vs Ephes 6.16
Verse 15. Fourthly wee must allow much time for hearing and reading and conference euen as men that meane to redeeme all the time past they haue vnprofitably spent Verse 16. Fiftly wee must bring a minde willing and desirous in all humility to vnderstand Gods will a froward spirit cannot prosper or a man wise in his owne conceit Verse 17. Sixtly wee should in speciall take heede of drunkennesse or any kinde of tipling wherein is excesse Verse 18. Seuenthly wee must labour for a cheerefull spirit and a glad heart and shew it by singing of Psalmes making melody in our hearts to God a heauy spirit is dull of apprehension Verse 19. Eightly wee must giue thankes for all things readily acknowledging euery mercy and reioycing for any successe in the meanes Vers 10. Lastly wee must submit our selues one to another euer willing to learne in any thing of any body Ephes 5.21 Hee that scorneth enformation is a foole Thus of Knowledge Secondly it is not enough to know but wee must acknowledge the will of God that is by a constant and open diligence in the vse of the meanes Of acknowledgement or profession and conscionable heedefulnesse euen in all things in practise wee must hold foorth the light of the truth in a religious profession of it in communion with the Saints and separate from sinners this is required in Gods Elect as well as Faith Tit. 1.1 Neither is it a precise humour in some few but God would haue all come to the acknowledgement of the truth x 1 Tim 2.4 not to heare it or to know it onely Without this I will not say absolutely a man cannot bee in Christ but this I say with the Apostle A man cannot bee perfect in Christ and of ripe age y Ephes 4.13 By this acknowledgement wee escape an exceeding great deale of filthinesse that is in the world z 2 Pet. 2.20 and because that many men will by no meanes drawen to acknowledge the way of God therefore by a iust iudgement of God they are deliuered vp to a reprobate sence * Rom. 1.18 Only two things are to be vrged vpon professours heerein first that they doe soundly repent of their sinnes before they make profession and enter vpon acknowledgement a 1 Tim. 2.4 or else acknowledgement will bee a vaile for filthy Hypocrisie secondly that they take heede of sinning presumptuously after acknowledgement Feare the curse Heb. 10.26 Thirdly wee must know againe this hath three things in it First Of knowing againe we must bee often viewing and looking ouer our euidence to bee sure of the whole and euery part of it as wee would doe if wee had assurances for matters of the world Secondly because sinnes after calling doe greatly darken knowledge therefore wee must not onely renew our repentance but our knowledge also Thridly wee must know the truth of God not onely in our mindes by vnderstanding and thinking of it but wee must know it againe in the affections of our hearts in respect of sence and feeling and againe after that in the practise of our life for that is experimentall knowledge and the very power of godlinesse Vse This Doctrine of the knowledge of the will of God reprooues many sorts of men First such as desire not knowledge at all b Iob 21.14 and so perish for want of it c Hos 4.6 2 Thess 1.8 Secondly such as sometimes desire knowledge but they will not vse the meanes or not constantly or not all the meanes Thirdly such as will know something of the prescribing Will of God but neuer heede his approouing or determining Will. Fourthly such as though they vse the meanes for Knowledge yet will at no hand abide Acknowledgement Lastly it reprooues the carelesnesse euen of Gods people many times neglecting to make their Calling and Election sure by looking often ouer their euidence and renuing their knowledge and labouring the cure of their natures from slumber and relapses Thus of Knowledge Obser 1 Filled or fulfilled From the obseruation of the measure I note foure things First that wee must not rest in beginnings wee must bee filled with all knowledge d Rom. 15.14 not onely get Grace and Truth but bee filled with it e Iohn 2.14 so full of Wisdome f Acts 6.3.5 of Faith and Power g Acts 6.8 of Good-workes h Acts 9.36 of Ioy in Gods fauour i Acts 2.28 of all Hope k Rom. 15.13 full euen with the fulnesse of him that filleth all things l Ephes 1. vlt. But it is contrary with the most men for wee may complaine out of diuers Scriptures euen of them that they are filled not with Grace Knowledge Faith Workes c. but with the Leprosie of all spirituall Infections m Luke 5.12 with all Deceit n Acts 13.10 with Wrath euen when they heare Gods word o Acts 19.28 with worldly Greefe and Passions p Iohn 16.16 with all kindes of Vnrighteousnesse q Rom. 1.19 with Drinke r Ephes 5.18 with the measure of their Fathers Sinnes Å¿ Matt. 23.32 yea so wretchedly vile are the liues of many that they shew themselues to bee filled with the Diuell himselfe t Acts 5.3 but the workes almost of none are perfect or filled before God u Reu. 3.2 Secondly that there is something in Grace or Knowledge still wanting Obser 2 wee know but in part Mans heart may be compared to a Vessell the meanes to a Pipe the Spirit of God to the Wheele that beates the water into the Pipe the Minister is the Seruant that opens the Cocke and then the reason why we know but in part is either the Cocke alwayes runnes not or not alwayes in the same measure and sometimes our Vessels are filled with other things as the cares and lusts of the World and so they runne ouer and vsually our Vessels runne out and lose what we receiue by the meanes Obser 3 Thirdly the knowledge of the will of God and spirituall things onely can fill and satisfie the heart of man all else is meere vanity and vexation of spirit x Eccles 1.2 Nothing can fill but knowledge spirituall things Earthly things cannot fill neither the knowledge of them nor the vse or possession of them because they are not infinite nor eternall besides there is nothing new nor are they of a like nature with the Soule they are enioyed with vexation and much sacietie for our affections will not loue them still yea most an end the vanity of mens mindes so turneth deuises concerning their knowledge or vse that death or losse takes them or vs away before they can finde out that way of vsing of them that could satisfie and fill the heart Obser 4 Lastly nothing but the will of God bindes conscience the Apostle of purpose layeth the foundation in the Preface concerning the knowledge of and resting vpon Gods will that so be
passionate blinde hard heart and rebellious nature They want the delightfull refreshing of all the blessings of God his ordinances graces or outward fauours All glory is departed from men when God is gone Besides obstinacie may cast them into a reprobate sense and eternall death may swallow them vp That wee may bee deliuered from this strange estate of separation the bloud of Christ must bee applied wee must become new Creatures our peace must be preached accesse must be had to God by prayer wee must be ioyned to Gods Children we must bee built vpon the foundation of the Prophets and Apostles and our soules must become Temples for the holy Ghost to dwell in all this is set downe in the second of the Ephesians from Vers 13. to the end of the Chapter And to this end we must take heede of working iniquity k Iob. 31.3 of Ignorance l Ephes 4.17 of an vncircumcised and an vnmortified Heart m Ezech. 44.7 of strange Doctrine n Heb. 3.9 of the strange woman o Prou 6. of strange Fire that is Will-worship and of the Manners of strange Children for all these by effects will estrange Lastly if it be so great a miserie to be estranged woe be to them that lye in this miserie and regard it not the lesse sense the more danger and most faultie is that frowardnesse in any that professe to feare Gods Name that voluntarily bring a curse vpon themselues by estranging themselues from the societie of the faithfull But let all that know Gods mercie in their reconciliation reioyce in their deliuerance from this miserie Enemies Vnregenerate men are enemies both actiuely and passiuely Actiuely they are enemies to their owne soules Enemies they are both actiuely and passiuely for hee that lâ—â—â—â— iniquitie hates his owne soule 2. to holinesse of life they hate to be reformed p Psal 50. 3. to Gods children for it is certaine they shall be hated of all carnall men for Christs names sake q John 15.8 4. to the light hee that doth euill hates the light r Iohn 3.22 Amos. 5.10 5. one to another they are hatefull and hating one another Å¿ Tit. 3.3 Who haue God 6. to God Obiect Sure no man hates God Sol. Many men doe hate God as appeareth by the threatning in the second Commandement and the Scripture else-where notes such as in Gods account hate him such are these 1. Such as with-stand the truth and labour to turne men from the Faith Acts 13.8 2. Such as are friends to the World Iames 4.4 3. The carnall wise men of the world whose wisedome is enmitie to God Rom. 8.7 4. All workers of iniquitie Psal 37.18.20 92.9 5. All Scoffers that reproach Gods Name Truth or People Psal 74.18.22 6. All that hate Gods Children Psal 81.14.15 83.2.3 129.3.5 Iohn 15.18.23 7. All those that refuse to subiect their soules to the Scepter of Christ and will not be ruled by his ordinances These are called his enemies Luke 19.27 And among other such are those loose people that liue vnder no setled Ministery Lastly all Epicures whose God is their belly and minde onely earthly things and glory in their shame Phil. 3.17.18 Passiuely they are enemies to God who hates them Psal 5.4 to Gods ordinances which smite and pursue or threaten them Psal 45.4 to all the Creatures who are in armes against the sinner till hee bee at peace with God and in particular to the Saints who hate the company and assemblies of the wicked Psal 26.4 And all this shewes the great misery of wicked men and how can they but be miserable that are in the estate of enmitie All seueritie will bee accounted Iustice all their vertuous praises but faire sinnes stript they are of all the peculiar priuiledges of the Saints and that which men would desire to doe their enemies God will certainely by an vnauoydable prouidence doe to them All the Creatures are against him a wicked man is as hee that should alway goe vpon a Mine of Gunne-powder eyther by force or by stratagem the Creatures will surprise him O that men would therefore labour to mortifie actiue hatred in themselues that the passiue destroy them not and seeke to Christ in whom onely this enmitie can bee remoued Againe this makes against merit for what could wee merit that were enemies And let such as are deliuered and haue felt the bitternesse of this enmitie take heede of secret sinnes after Calling vnrepented of least GOD returne and visite them with the strokes of an Enemie t Iob. 13.24 c. Jer. 30.14 Esay 63.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the minde It greatly matters in the businesse of mans happinesse how the mindes of men are ordered 1. Man makes it the fountaine of all his actions it is his priuie Counsellor hee speakes first with his minde hee obeyes his minde u Ephes 2.3 it is the shop whence hee frames all his engines against God and Man 2. The Diuell especially labours to be possessed of this fort and to haue it in his custodie x 2. Cor. 10.4 3. The godly man repenting first labours to be renued in his minde y Ephes 4.23 4. God especially lookes after mans minde which appeares in that hee gaue a Law to the minde z Rom. 7. setting as it were a Guarde to rule and appoint it and the inward worship of God is here performed We must loue God with all our minde * Marke 12. and pray in minde a 1. Cor. 14. God makes a speciall search after mens mindes it is his speciall glory to search the heart and minde of man b 2. Chron. 18. and if God be enraged the strength of the battaile is directed against the minde and his worst strokes light there one of his last curses is a reprobate minde The consideration hereof may serue for reproofe of the great carelesnesse that is in the most for the mind and the inward man and the purity thereof Thought is not free as many fondly thinke hee will neuer truely repent for euill workes that doth not first care to repent for euill thoughts and such like corruption in the minde There should man begin his repentance where God begins the discouery of our miserie And let vs learne to be more watchfull against the sinnes of our mindes and be more grieued for the drosse and corruption wee finde there and learne more to hate the sinnes of the minde such as are ignorance distracted seruice false opinions emptinesse of holy meditations euill dishonourable impure and vnchast thoughts against God or man pride malice frowardnesse vanitie security and vnbeliefe Doct. 2. There is in vnregenerate men a strange minding of sinne they imagine mischiefe they haue a spirit of fornication profound to decline deepely set they trust in their owne wayes so as many times they regard neither Gods word nor the rod nor the threatnings of God or rebukes of man neither
and beguiled or not so easily 4. The way by which men are in points of religion deceiued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Pithanalogie is is not by apparant falshoods but by probabilities of truth the Apostle calls them paralogismes of pithanologie Pithanalogie which the Apostle condemns is a speech fitted of purpose by the abuse of Rhetoricke to intice and by tickling the affections of men to please and seduce and heerein properly lyes the abuses of Logick or Rhetorick in matters of Diuinitie when out of affection some subtle purpose to deceiue vaine and false arguments are varnished and coloured ouer and made probable to the mindes of the simple yea though the matter taught be sometimes truth yet many mindes are beguiled from the power and profit of it by placing their respects and affections vpon the wisedome of the words and the affected artificiall frame otherwise there is singular vse both of Logicke and Rhetoricke when they are applied to set out the wisedome of God in his word vpholding the hidden depths of the power of the word of God the very preaching of the Gospell is exceeding effectuall when without affectation men vse their arte to expresse the natiue force and life of the words of the holy Ghost in scripture but the chiefe thing in generall is for vs hence to learne that heresie and error was neuer so vnclothed but it was presented to the world with greate colours and probabilities many simple people wonder that Papists or Brownists should be able to say so much for their idolatrie or schisme but we must know that any heretikes that euer were haue brought greate probabilities for there heresies as well as they The deuill were wonderfull simple if he should thinke to bewitch men so far as to beleeue with any confidence things that had manifest apparance of falshood that cannot be Thus in generall Now in particular concerning the corrupting or deceiuing of the soules of men wee may consider three things 1. The miserabel estate of the soule that is deceiued or beguiled or corrupted 2 How the soule is corrupted 3. The meanes to preuent it For the first looke what the carcase is when it is putrified such is the soule when it is corrupted it is spiritually loath some and wonderfully vnpleasing vnto God and cast out of his sight and the more is the miserie of such soules because to pleade thâ—t they were deceiued will not serue turne wee may deceiue or be deceiued but God will not be mocked For the second if we aske by whome or how the soule is deceiued or corrupted It is to be answered generally wee must take notice of it to beware the two greate deceiuers Who are deceiuers are the deuill and Antichrist a 2 Cor. 11.3 2 Thess 2. It is true that by the malice of Sathan and frowardnesse of wicked men Gods faithfull seruants are euerie where called deceiuers b 2 Cor. 6. They that most labour to preserue mens soules from corrupting are most charged with seducing but these are so called and are not The most ordinarie deceiuers are 1. carnall friends 2. the Profits and pleasures of life 3. euill companie this corrupts like leauen 4. carnall reason 5. sinne c Heb. 3.13 6. but especially corrupt and false teachers d Ier. 23.14 Ezech. 13.10 Mich. 3.5 Gal. 5.9 3. Rules to preuent beguiling Thirdly if we would not be beguilde and deceiued we must looke to three things 1. we must get a stedfast faith in Iesus Christ plerophorie or full assurance of Gods fauour is a wonderfull preseruatiue against corruption of doctrine or life 2. we must constantly cleaue to the meanes vnto which God hath giuen testemonie by the power of his presence and blessing wee should get vnder the shelter of a powerfull ministerie and this will be a rocke of defence 3. we must preserue vprightnes of life and our care of innocencie in what we know to be required contrariwise so long as we are vnsetled and want assurance especially if we liue not vnder the power of the word we are in continuall danger to be drawne away and so it is with vs too if wee fall vnto the loue of any sinne of knowledge for corruption of life is many times scourged with corruption of doctrine and opinions But if we would haue more aboundant caution for our preseruation then I will follow the similitude of beguiling amongst men from whence by comparison we may learne many things for our caucion and observation Men that would thriue in their estates and would not be beguiled in the world or wronged obserue most an end these rules 1. They will buy such things as are durable not toyes or trifles so should we we should set our hearts vpon eternall things and not minde earthly things which will last but for a short time and when death comes if we trust vpon earthly things wee shall finde our selues deceiued 2. They will know their commodities themselues that they sell or buy so should we both for the sinnes wee would part with and the opinions or duties we would purchase 3. They will know the persons with whome they deale so should wee try the spirits 4. They will haue all the securitie may be had so should we see all warranted by the scriptures for other securitie we cannot haue put in that is sufficient if the diuell or the world or corrupt teachers tempt and intice vs wee must put them to it to put vs in securitie from the scriptures which because they cannot doe we must wisely reiect them 5. Men that deale for much are glad to seeke the protection of some greate men so should we seeke the protection of the great God 6. If men doubt in any thing about their estate they will presently consult with their friends and in difficult cases they will haue opinions of Lawyers too so should we doe if we would haue our states safe wee must propound our doubts one to a nother especially to our Teachers that they may resolue vs out of the word of God VERS 5. For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and the stedfastnes of youre faith in Christ THese words depend vpon the former as the answer of two obiections First they might say How doth he know our estates to which he answers in the first words That though it were true that he were absent in respect of the flesh yet it was also true that he was present in the spirit both in that his affection carried him to a daily thought of them and so to a willinges vpon all occasions to take notice of their estate and besides as some thinke hee was acquainted with their estate extraordinarily by reuelation of the spirit And thus also he secretly giues them notice to looke to their wayes for hee takes notice of all that passed amongst them How carefull should we be in all our courses
to seeke forgiuenesse hauing their soules washed in the bloud of Christ for howsoeuer for the present they liue securely through the methods of Sathan and the deceitfulnesse of sinne yet may they be brought into the midst almost of all euills before they bee aware p Pro. 5.14 Let them assure themselues that the end will bee bitter as wormewood and sharpe as a two-edged sword q Prou 5.4 for hee that followeth a strange woman is as an oxe that goeth to the slaughter and as a foole to the stockes for correction till a dart strike through his liuer as a bird hasteth to the snare not knowing that hee is in danger r Pro. 7.22.23 for if the filthy person could escape all manner of iudgement from men yet it is certaine that whoremongers and adulterers God will iudge Å¿ Heb. 13.4 but because God for a time holdeth his tongue therefore they thinke God is like them but certainly the time hasteth when the Lord will set all their filthinesse in order before them and if they consider not hee will seaze vpon them when no man shall deliuer them t Ps 50.21.22 especially they are assured to lose the Kingdome of Heauen and to feele the smart of Gods eternall wrath in the lake that burneth with fire and brimstone u 1 Cor. 6.9 Eph. 5.5 Reuel 21.8 22.15 neither let them applaud themselues in their secrecy for God can detect them and bring vpon them the terrors of the shadow of death when they see they are knowne * Iob. 24.15.17 the heauens may declare their wickednesse and the earth rise against them x Iob. 20.26 And the fire not blowne may deuoure them Neither let any nurse themselues in security in this sinne vnder pretence that they purpose to repent hereafter for they that go to a strange woman seldome returne againe neither take they hold of the way of life y Pro. 2.18 for whoredome takes away their heart z Hos 4.11 If they reply that Dauid did commit adultery and yet did returne I answere it is true of many thousand adulterers one Dauid did returne but why mayest thou not feare thou shouldest perish with the multitude did not returne besides when thou canst shew once Dauids exquisite sorrowes and teares I will beleeue thy interest in the application of Dauids example Vncleanesse By vncleanesse here I suppose is meant all externall pollutions or filthinesses besides whoredome As first with Diuels Seuen kindes of vncleannesse besides whoredome and that either sleeping by filthy dreams or waking as is reported of some witches Secondly with beasts and this is buggery Thirdly with men and that is Sodomitrie Fourthly with our owne kindred and that is incest Fiftly with more wiues then one and that is Poligamie Sixtly with ones owne wife by the intemperate or intempestiue vse of the marriage bed as in the time of separation Seuenthly with a mans owne selfe as was Onans sinne or in like filthinesse though not for the same end These as the Gentiles walke in the vanitie of their minds their cogitations are darkened they are strangers from the life of God Eph. 4.17 Rom. 1.24.26.27.29 c. through their ignorance and hardnesse of heart being for the most part past feeling and many of them deliuered vp to a reprobate sense as a scourge of other sinnes and foule vices which abound in them these are the shame of our assemblies and many times visited with secret and horrible Iudgements Inordinate affection The originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes internall vncleanesse especially the burning and flaming of lust though it neuer come to action or the daily passions of lust which arise out of such a softnesse or effeminatenesse of mind as is carried and fired with euery occasion or temptation this is the lust of concupiscence a 1 Thes 4.5 and howsoeuer the world litle cares for this euill yet let true Christians striue to keep their hearts pure and cleane from it for they were as good haue a burning fire in them b 1 Cor. 7.9 Secondly those lusts fight against the soule c 1 Pet. 2.12 they wound and pierce the conscience Thirdly the Deuill beginnes the frame of his worke in these hee desires no more liberty then to be allowed to beget these lusts in the heart He is not called the father of lust d Ioh. 8.44 for nothing he can by these inordinate thoughts and affections erect vnto himselfe such strong holds e 2 Cor. 10.5 as nothing but the mighty power of God can cast downe Fourthly the Apostle saith lust is foolish and noysome and drownes men in perdition f Tim. 6.9 Fiftly they hinder the efficacie of the word that 's the reason why diuers men and women are euer learning and are neuer able to come to the knowledge of the truth euen this they are carried about with diuers lusts Sixtly they greatly purge vpon faith and hope they hinder or weaken the trust on the grace of God brought vs by Iesus Christ and therefore the Apostle Peter counsels Christians not to fashion themselues according to the lusts of their former ignorance g 1 Pet. 1.13.14 Seuenthly those monstrous crimes mentioned in the first to the Romanes grow originally from these lusts h Rom. 1.24 The vses of all these together now follow And first wee may hence see great cause of thankefulnesse Vses if the Lord haue deliuered vs and kept vs from these monstrous abhominations and especially if the Lord haue made vs sincere to looke to and pray against and in some happy measure to get victory ouer those base lusts of the heart and euill thoughts if there were nothing else to breake the pride of our natures this should to consider seriously what monstrous diuelish filthinesse Sathan hath wrought others to and if God should leaue vs might bring the best of vs to But especially this should teach vs to vse all possible remedies against these or any of these vncleanesses Remedies against vncleanesse The first sort of remedies The remedies are of two sorts First for such as haue beene guilty of any of the fâ—rmer vncleanesses Secondly for such as would preserue themselues against them that they might not be defiled with them There are two principall remedies for the vncleane person The first is marriage or the right vse of it if it be in single persons they must remember the Apostles words It is better to marry thou to burne i 1 Cor. 7.9 and if they be married they must know that the loue of their Husbands or wiues is the speciall helpe to driue away these impure pollutions for such is the counsell of the holy Ghost in the fifth of the Prouerbes to them that are infected with these vicious and predominant inclinations k Pro. 5.15 21. and if they finde as it is certaine euery vncleane person doth finde want of loue to
and boord but yet they will doe what they list Filij insuasibilitaâ—is Filij incredulitatis Filij inobedientiae They will not be perswaded by the word spirit or seruants of God and so they are children of vnperswadablenesse They will not beleeue their fathers threatnings or promises and so they are children of incredulitie They will not conforme themselues to their fathers will and so are called children of disobedience 〈…〉 Now the estate of both these sorts of disobedient children is that the fearefull wrath of God is vpon them no father can so plague and cast off a wicked sonne as they are sure to be plagued and cast off of God As they are children of disobedience by their owne stubbornnesse so are they children of wrath by Gods iustice and if they continue thus they may proue children of perdition Q. Quest But how may the children of disobedience be knowne Ans Answ We may gather signes either from the consideration of these words or from other Scriptures From these words two wayes first he is a childe of disobedience The marks of a childe of disobedience that is led and ruled and hath all his thoughts and affections and his actions as it were framed and begotten and nursed vp by the corruption of his nature arising from the disobedience of the first man or by the temptations of Sathan the Prince of all darknesse and disobedience It is one thing to sinne by infirmitie to fall by occasion into a sinne and another thing to be led and ruled and to frame ones life and imployment after the rules and proiects that are hatched by the flesh or Sathan To be a childe to sinne that is to be ruled and mastered and led by it to be as it were at the command of lust and corruption that is not in a childe of God standing in vprightnesse Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here rendred disobedience imports vnteachablenesse such a disobedience as is wilfull when a man sinnes and will sinne and will not be perswaded either by Gods word or Gods spirit or Gods people that would aduise or admonish him To be of an incurable or inteachable disposition is a ranke signe of a childe of disobedience Further if wee marke the coherence in the second chapter of the Epistle to the Ephesians vers 2. compared with the first wee may easily discerne that a childe of disobedience is dead in trespasses and sinnes His soule can lie at rest though he be guiltie of neuer so many sinnes Cast a mountaine on a dead man and hee will not complaine or aile any thing And sure it is a notable signe of a childe of disobedience to be guiltie of a multitude of sinnes and yet to be senselesse vnder them to be able to goe from day to day and weeke to weeke and moneth to moneth and neuer to aile any thing for any sound remorse he findes for his sinne Especially when men are at that passe that the Prophet Ieremy complained of that though God strike them yet they are not grieued yea though the Lord consume them they refuse to receiue correction and make their faces harder then a rocke refusing to returne i Ier. 5.3 Q. But may not the wrath of God come vpon his owne children Whether vvrath may not come vpon Gods children as vvell as the children of disobedience Is God neuer angry with his owne seruants Ans God may be angry with his owne people for when the Prophet Dauid saith his anger endureth but a moment k Psal 30.5 hee implies then that God will be angry And in the 89. Psalme though the Lord saith hee will not take away his goodnesse and his mercy yet if they keepe not his law he saith expresly he will visit their transgression with the rod and their iniquitie with stripes l Ps 89.32.33 And thus he is angry with them sometimes for their couetousnesse m Esay 55.17 sometimes for their carelesse worship n Esay 64.5.7 sometimes for vnworthy receiuing o 1 Cor. 11. sometimes for their losse of their first loue p Reu. 2. but generally euery grosse sinne angers God by whomsoeuer it be committed But yet there is great difference betweene Gods anger towards his owne children and that wrath that commeth vpon the children of disobedience and that principally in three things First wrath comming vpon the faithfull is not eternall but temporary and in this life only for they are deliuered from the wrath to come q 1 The. 1. vlt. for there is no condemnation to them that are in Christ Iesus they are already past from death to life But so are not wicked men For God is so angry with them in this life that his anger may continue for euer and not be extinguished in their very death And not only so but Gods anger with his own children euen in this life is not for all their daies but only a very short time of their life For as Dauid saith his anger endureth but a moment weeping may endure for a night but ioy commeth in the morning r Psal 30.5 And in another place he saith he will not alwayes chide neither will he keepe his anger for euer Å¿ Psal 103.9 And the Lord witnesseth by the Prophet Esay that he forsaketh but for a small moment he hideth his face in a little wrath but he hath mercy with euerlasting kindnes t Esay 54.7.8 When a child of God falleth he is sure he shall rise u Mich. 7.8 but it is not so with the vngodly Secondly as Gods wrath differs in the continuance so it differs in the measure it is milder towards his children then it is towards the children of disobedience Which appeares to be so two wayes For first Gods anger as it is manifested in outward iudgements vpon his owne people is euer proportioned to their strength he doth not consider what their sinne deserues but what their spirits are able to sustaine He will not suffer them to be tempted aboue that which they are able but will giue issue with the temptation that they may bee able to beare it x 1 Cor. 10.13 And the Prophet Esay sheweth that the Lord hath great care lest by contending ouer-long with his people the spirit should faile and the soule which he hath made y Esay 57.16 And the Prophet Dauid shewes that God deales not with his people after their sins nor rewards them after their iniquities but as a father pittieth his children so the Lord pittieth them that feare him z Psal 103.10 14. But now with the wicked it is much otherwise for the Lord neuer asks what strength they haue to beare it or how they will take it but what sinne they haue committed and how they haue deserued it Besides the affections of Gods children are sweetned with many mercies for though the Lord be angry for their sinne yet if they will seeke