vs good effects by it we are made more humble more feruent in prayer more abundant in teares the hard heart by this holy hammer of God being made soft so that sanctified trouble by the Lords wonderfull working becomes a meane to establish our peace Corda electorum aliquando concussa melius Greg. moral in lob lib. 2. solidantur the hearts of the elect are best setled after they haue beene shaken with crosses All the children of God sindes this by experience that their inward troubles are preparatiues to inward consolations as he who goes to build a house the higher he intends to raise it the deeper he layes the foundations thereof so the Lord humbles them lowest with their terrours to whom he purposes to communicate the highest measure of his consolations As his sufferings 2. Cor. 1. 5. abounds in vs so shall our consolation abound through him wee will therefore that peace which we haue in Christ which he hath left vs none shall be able to take from vs. Verse 7. Because the wisedome of the flesh is inimitie against God for it is not subiect to the Law of God neither indeede can it be THe Apostle proceeds and giues the reason why he called the wisedome of the flesh death because it is inimitie with God He proues it is inimitie with God because neither is it nor can it be subiect vnto the law of God Of this manner of reasoning vsed by the Apostle wee Our life stands in peace with God first learne that our life consists in our peace with God and that our death is procured by our inimitie with him Compare sinfull Adam with innocent Adam and this shall be made manifest so long as hee stood at peace with God hee liued a ioyfull life familiar with his maker but from the time he began the inimitie by transgression of the commandement not onely was the presence of God ioyfull to him before terrible now but hee became such a terrour to himselfe that it was a death to him to liue in that state of life Oh that alway wee could remember this that wee cannot offend the Lord vnlesse wee slay our selues all our rebelling against the Lord is but a kicking of our heele against the pricke the losse is our owne we depriue our selues of life but cannot spoyle the Lord of his glory It is written of the Stdonians that when Herod intended How foolish man is when he entertaines inimitie with God warre against them they made friendship with Blastus Hereds Chamberlaine and besought him to make peace for them the reason was because their lands were nourished by the King therefore they were not able to beare his inimity Alas that we cannot be as wise in a greater matter both our lands and our selues are nourished by the King of heauen wee are not able to endure his anger if he please hee can make the heauen aboue vs as brasse and the earth beneath vs as iron if he take his breath out of our nosthrils we fall like clay to the ground and are turned into dust how then is miserable man so bewitched that hee dares liue in that state of life which is inimitie with God Doe yee prouoke the 1. Cor 10. 22. Lord vnto anger are yee stronger than he No no assuredly if thou walke on in thy sinnes the Lord shall crush thee Psal 29. with a Scepter of iron and breake thee in pecces like a Potters vessell so vnequall shalt thou finde the match if thou Psal 50. 22. contend with thy Maker Oh consider this yee that forget God least he teare you in peices and there be none to deliuer Shall the Sidonians intreate for peace when Herod proclaymes warre and shall man continue in inimitie when God from heauen proclaymes his peace farre be it from vs that we should so doe Away with this wisedome of the flesh which is inimitie with God Perceiue againe how the spirit of God in such sort describes No good in mans nature before it be renued against the Semipelagians of our time the nature of man vnrenued by Grace that no good is left in it out of which the Semipelagians of our time may draw their workes of preparation or merits of congruitie for where as in the Soule of man there are but two faculties the Vnderstanding and the Will the spirit of God so describes his Vnderstanding that not onely he saith the naturall man vnderstands not the things that are of God but as if that were not sufficient to expresse mans miserable estate he addeth neither indeed can he vnderstand them because A minde that neither sees nor can see 1. Cor. 2. 14. A will that neither is subiect to God nor can be they are spiritually discerned And againe his will hee so describeth it that it is not subiect vnto the Law of God and hee addeth this neither indeed can it be What more can be said to abase the naturall pride of man he hath such a minde as neither vnderstands nor can vnderstand the things of God he hath such a will as neither is subiect nor can be subiect to the Law of God This is the iudgement of Gods spirit concerning the corruption of our nature we set it against the vaine opinion of all those who to magnifie the arme of flesh and the merits of man dreames of a good in our nature without grace which cannot be found in it Neyther let any man inferring more of the Apostles The praise of Gods power and grace is the greater because it reformes nature it being so farre peruerted speech then himselfe concludes think it impossible that our rebellious will should be made obedient the Apostle takes not away this hope from man onely he denyes that nature is able to doe it Nature without grace may encrease the inimitie but cannot make reconciliation but that which is impossible to man is possible to God The nature of beasts birds and creeping things hath beene tamed by the nature of man saith Saint Iames but the tongue of man though Iam. 3. 7. the smallest member in the body yet so vnruly an euill that no man is able to tame it We cannot change one haire of Mat. 5 36. our head to make that white which is black farre lesse can wee change our hearts to make them holy which are vncleane What then shall we be out of all hope that which wee are notable to doe shall wee thinke it shall neuer be done Let vs not so conclude though no man can tame the nature of man the Lord can Paul who was a rauening Wolfe in the Euening the Lord made a peaceable Lambe in the Morning Naturalists haue written that the bloud of the Goat causeth the hard Adamant to breake but the holy Scripture hath more surely taught that the bloud of Iesus hath vertue to turne a stonie heart into a soft where it pleases the Lord of stones to raise vp children vnto
Abraham There is nothing colder than Ice yet saith Augustine it is melted and made warme by the help of fire A thorny ground saith Cyril being wel manured yet becomes fertile Ciril catec 2 Psal 107. and the Lord saith the Psalmist turneth a barren wildernes into a fruitfull land he rayses the dead he makes the blind to see and the lame to walke he causes the Eagle to renue Psal 103. his youth shall we then close his hands and thinke it impossible for him to make the sinner conceiued and borne in sinne to cast the ould slough of nature and become a new creature And this haue I marked to keepe vs from that presumptuous Iudge not rashly of any mans reprobation iudging as to conclude any mans reprobation because of this present rebellion thou knowest not what is in the councell of God though in regard of his conuersation for the present hee be a stranger from the life of God And againe for our selues that we may magnifie the mercie of the Lord our God who hath done that vnto vs by grace which nature could neuer haue done that is hath made our rebellious hearts subiect to his holy law and wee are sure he will also performe that good worke which he hath begunne in vs. The word which the Apostle vseth here to expresse The rebellion of the wicked against God exempts them not from his dominion mans natural rebellion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth such a rebellion of mans corrupt nature as is not subiect according to order we are not to thinke that any rebell were hee neuer so stubborne can exempt himselfe from subiection doe what he can he bides vnder the Lords dominion but a naturall man saith the Apostle giueth not orderly subiection vnto God Ieroboam shooke off the yoke of his lawfull Lord and Rehoboam was notable to controll him But let man repine as he will can he cast off the yoke of the Lord No no if man refuse to declare his subiection by an humble submission of his spirit to the Lords obedience the Lord for all that shall not lose his superioritie but shall declare his power vpon man by controling him he shal bruise him like an earthen pitcher with a scepter of iron that refuseth to bowe his heart vnder the scepter of his word Let the wicked cry in the pride of their nature wee will breake the bonds and cast off the yâ—ake of the Lord yet hath hee Psal 2. them fast bound in chaines goe where they will his hand is stretched ouer them and they shal not be able to eschew it O foolish and most vnhappie condition wherein man How miserable the wicked are who being subiect to God by necessitie refuse voluntary subiection Psal 18. liueth rebelling against the will of his Superiour and it profiteth him not for by no meanes can he exempt himselfe from his power surely all the vantage that the wicked reapes by repining against the Lord is that they multiply moe sorrowes vpon their owne head for with the froward the Lord will shew himselfe froward he wil walke stubbornly against them who walke stubbornly against him and adde seauen times more plagues vpon them As the Bird snared in the grin the more she struggleth to escape the more shee is fastned so the wicked the more they rebell the hardlier are they punished the faster they flie from the hand of Gods mercie the sooner they fall into the hand of his iustice It is further here to be obserued that the Apostle sayth carnall wisedome â—◠〈…〉 ties with God the word he vseth Nature vnregenerate doth not onely sin but multiply sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the plurall number otherwise it could not agree with the Substantiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we learne how our nature not renewed by grace doth not onely sinne but multiply sinnes and transgressions against the Lord. O how this should humble vs that we haue not onely sinned but also multiplyed sinnes If any one sinne be enough to condemne man in what estate doth he stand who hath gathered against himselfe such a heape of transgressions more in number then the haires of his head If Adam for one transgression Psalm 40. 12. fled away from Gods presence what meruaile if horrible feare and perturbation possesse the sonnes of Adam who haue multiplyed against the Lord so many transgressions If the earth once cursed for Adams sinne was cursed the second time for Caine his sinne how oft is it cursed Gen. Heb. 2. 2. now If iudgement grow like wormewood and euery disobedience and transgression hath it owne iust recompence of reward what a treasure of wrath hath man now stored vp against himselfe who hath multiplyed so many sins against the Lord An arme of the body once broken saith Augustine August de temp ser 58. is not restored without paine and dolour to the patient but if it be after broken it is hardlyer cured a Conscience once wounded is confounded at the light and presence of God what then shall be to them who haue wounded themselues so often to death and stabbed through their soules with innumerable transgressions Let no man therefore flatter himselfe because his sinnes Though our sins were neuer so small this should humble vs that they are many for in any thing many smales make a great are small but let him be humbled and mourne considering that they are many It may be thou art not guiltie of the grosest actuall sinnes shall this diminish thy contrition Is there any thing smaller then a pickle of sand yet many of them collected become a heauier burthen then man is able to beare and drops of water though they be small yet if they be multiplyed becomes great riuers It is not alwaies the great waues of the Sea that ouerturneth the ship but the drop that sipes in at the leake shall sinke her also if it be neglected let vs not then neglect to purge our soules because we are not stained with grosse sinnes considering that the smallest sinnes often multiplyed are waightie enough to presse downe our soules to the lowest hell if we goe not to Christ to be eased of our burden And last we learne here that the cause of inimitie between Cause of inimitie betweene God and man is in man God and man is not in God but in man who will not ranck himselfe in the roome of a subiect giue to the Lord the place of a commaunder there is no question betweene the Lord and man but this onely whose will should be done the Lord craues that man should subiect himselfe to the will of God but man aspires to make his owne will the rule of his actions In this miserable estate liues man not renewed by grace hee hath set vp within himselfe a will contrary to Gods most holy will Woe be to him that striueth Isay 45. 9. with his maker If the will of God be
resurrection which for the same cause is called by our Sauiour the day of regeneration for then shall hee change our mortall bodies and make them like vnto his owne glorious body thus by his dwelling in vs haue we the reparation both of our soules and bodies The other benefit we enioy by his dwelling in vs is the 2 He prouides all necessaries where hee dwels Iren. cont val lib. 4. cap. 28. benefit of Prouision where he comes to dwell hee is not burdenable after the manner of earthly Kings but his reward is with him for he hath not chosen vs to be his â—aâ—itation for any neede he hath of vs sed vt haberet in quem collocaret â—ua beneficia but that he might haue some on whom to bestow his benefits non indigeâ— nostrâ— ministerio vt domini seruorum sed sequimur ipâ—um vt homines lumen sequuntar nihil ipsi praestantes sed beneficium a lumine accipientes hee hath no need of our seruice as other Lords haue neede of their seruants but we follow him as men follow the light giuing nothing to it but receiuing a benefit from it It falles commonly out that where men of meane estate Not like kings of the earth who oft times are burdenable to them with whom they lodge Aug. de verb. Apost ser 15. receiue to lodge those that are more honourable they disease themselues to ease their guests but if thou receiue this rich spirit of the Lord to lodge non angustabâ—ris sed dilataberis thou shalt not be straited but shalt be enlarged saith Augustine he knew the comfort hee reaped by this presence of GOD and therefore could speake the better thereof vnto others quando hic non eras angustias patiebar nunc implesti cellam meam non me exclusisti sed angustiam meam when thou Lord dwelst not in me much anguish of minde oppressed me now thou hast filled the cellers of my heart thou hast not excluded me but excluded that anguish which troubled me In a word the benefits wee receiue by him doe not onely concerne this life but are stretched out also to eternall life Dauid comprises all in a short summe the Lord is a light and defence hee will giue grace and glory and no good thing shall be withholden from them that Psal 84. 11. loue him The greater benefits we haue by the dwelling of Christ What duties of thankfulnes we owe to our Lord who dwels in vs. in vs the more are we obliged in our dutie to him O how should that house be kept in order wherein the King of glory is resident what daily circumspection ought to be vsed that nothing be done to offend him not without cause are these watch-words giuen vs grieue not the spirit quench Eph. 4. 30. 1. Thes 5. 19. not the spirit There are none in a family but they discerne the voyce of the master thereof and followes it they goe 1 That we discerne the voyce of our Master and obay it Math. 8. 9. out and in at his commandment if he say vnto one Goe he goeth if to another Come he commeth if the Lord be our master let vs heare euery morning his voyce and enquire what his will is we should doe with a promise to resigne the gouernment of our hearts vnto him for it is certaine he will not dwell where he rules not as he will admit no vncleane thing within his holy habitation so will he not dwell with the vncircumcised in heart the Lord will not take a wicked man by the hand nor haue fellowship with the throne of iniquitie If holy men when they see brothels Macar hom 12. abhorre them and goes by them how much more shall we thinke that the most holy Lord will despise and passe by their soules which are polluted rather like to the filthie stewes of Sodome than the holy sanctuary of Sion for the Lord to dwell in And if hereby the weake conscience be cast downe reasoning That euery day we sweepe and water his chamber with the besome teares of repentance Zach. 13. 1. within it selfe alas how can my beloued dwell with me who am so polluted and defiled remember that the more thou art displeased with thy selfe the more thy Lord is pleased with thee for thy daily pollutions hee hath appointed daily washings in that fountaine which he hath opened to the house of Dauid for sin and for vncleannesse Sweepe out thy sinnes euery day by the besome of holy anger and reuenge and water the house of thy heart with the teares of contrition quoniam sine aliquo vulnere esse non possumus medelis Cyprian spiritualibus vulnera nostra curemus seeing wee cannot be without some wounds of Conscience let vs daily goe to the next remedie that with spirituall medicines wee may â—ure them chasting our selues euery morning and examining our selues vpon our bed in the euening And againe seeing we are made the Temples of the That in his Temple there want not morning and euening sacrifice holy Ghost there should be within vs continuall sacrifices offered vnto God of prayer and praising together with a daily slaughter of our beastly affections Among the Israelites Princes were knowne by the multitude of their sacrifices which they offered vnto God but now they who sacrifice most of their vncleane affections are most approued as excellent Israelites of the Lord who can best discerne an Israelite From the time the Lord departed from Ierusalems Temple the daily sacrifice and oblation ceased and where there is not in man neither prayer nor praysing Macar hom 28. of God nor mortification of his beastly lusts but the spirituall Chaldeans hath come in and taken away this daily sacrifice it is an euident argument that the Lord dwelleth not there Last of all let vs marke here that the Apostle sayth Bastard professors lodges this holy spirit in a wrong roome Ephe. 3. 17. this dwelling of the spirit is in vs it is not without vs the kingdome of God is within vs if he dwell he will dwell in our hearts by saith for he himselfe requires the heart As for them who lodge him in their mouths by professing him in their eyes by aduancing them to heauen in their hands by doing some workes of mercy and not in their hearts these are carnall men not spirituall pretend what they will hipocrites who drawes neere the Lord with their lips but their hearts are farre from him accursed deceiuers who hauing a male in their flocke vowes and sacrifices a corrupt thing vnto the Lord which I doe not speake as if I did condemne the outward seruice done in the body to the Lord prouiding it flowe from the heart Ye are bought with a price 1 Cor. 6. 20. therefore glorifie God in your body and in your spirit for they are Gods And this also is to be marked for the amendment of two Humble gestures of the bodie in
operations but God is the same who workes all in all for to one is giuen by the Spirit the word of wisedome to another the word of knowledge to another the gift of healing to an other the operation of great workes but none of these are the operations whereby the Sonnes of God are to be discerned seeing all these hee vvorkes also in the wicked We are therefore more particularly to consider how is And these former are coÌ„mon to the wicked but he hath a singular operation in the godly whom he leads it that this Spirit leades the Sonnes of God the auncient Fathers expresses it in two words hee leades vs mâ—nendo monendo that is by informing our minde with his admonitions and inclining our harts with his motions for the holy spirit leades vs not like vnto blinde men vvho are led by their guide a way vvhich they know not themselues but he opens our eyes and lets vs see a farre off our heauenly 1 Monendo by informing their mindes Canaan and Ierusalem vvhich is aboue for he that neuer saw the Lord how can hee follow him or how can he forsake the doung of the earth who hath no eyes to discerne those excellent things which are aboue This illumination of our minde is the first beginning of our saluation therefore the Apostle praying for the Ephesians craues that the Ephes 1. 18. Lord would lighten the eyes of their vnderstanding that they might know the hope of their calling and the riches of that glorious inheritance prepared for the Saints He prayeth also for the Philippians that they may abound more and more in knowledge and in all iudgement whereby they may discerne things that are excellent And for the Collossians that they may be filled with the knowledge of the will of God and of spirituall vnderstanding teaching vs also to remember it in all our prayers as a most necessarie petition And after that the spirit of God hath opened the eyes of 2 Mouendo by alluring their hearts his children and carried them vp with Moses to the top of Pisgah that is by heauenly contemplation giuen them some sight of Canaan then he also moueth their hearts making them cheerefull willing and resolute to walke toward it for hee drawes vs not against our wils but makes vs willing to follow him It is true he giues also to the wicked some taste of the ioyes of the life to come but he changeth not their hearts they haue some new sights of it but retayne their old affections they like it also but will not redeeme it so deere as they thinke as with the losse of their carnall pleasures in this life but to the godly with the new minde he giues them also a new heart hee inflames them with so feruent a loue of those things which hee had letten them see that they are content to renounce the world and accounteth her best things to be but doung so they may obtayne the Lord Iesus and be made partakers of the high prise of the calling of the Saints of God And beside this he doth in such sort conduct vs that hee 3 By remouing al impediments out of the way which may hinder vs to follow him remoues euery impediment out of the way which may hinder vs when hee carryed his people Israel by his strength to his holy habitation O what impediments was in the way I the red Sea the waste Wildernesse the riuer Iordan Pharaohs horsemen and chariots pursues them behinde to draw them backe againe seauen mighty nations of the Canaanits are gathered before them to resist them and hold them out of Canaan but the shepheard and leader of Israel steps ouer all these impediments as if they had not been in the way and places his people in the mountaine of his inheritance and afterward when he concluded to bring his people from Babell homeward to Canaan hee prepared a way for them in the Wildernesse hee commanded the mountaines to be made low and the vallies to be exalted he commanded the crooked to be straight and the rough places to become plaine and it was done This is for our comfort the Lord Comfort who hath taken vs by the hand to lead vs into his holy habitation shall remoue all impediments that are before vs though Sathan like a Lyon spoyled of his pray snatch after vs though hee double his tentations vpon vs and with manifold afflictions compasse vs though terrible death and the horrible graue stand before vs threatning to swallow vs by the way yet shall wee see the goodnesse of the Lord in the land of the liuing and ouer all our enemies shall be more than conquerors through him that loued vs and hath taken vs into his owne hand to leade vs to that inheritance which he hath prepared for vs. For it is manifest that both the beginning progresse and The beginning progresse and perfection of our saluation is from him perfection of our saluation is ascribed to the spirit of God in holy scriptures when we were dead in sinne he quickned vs when he had quickned vs he gouernes and leades vs and worketh continually in vs till he perfect vs. Thus is hee the Heb. 12. 2. author and the finisher of our faith and all the glorie of our saluation is his as wee cannot begin to doe well without him so we cannot continue in well doing without him if he lead vs not wee wander from him and weary our selues in In that we can not walk without a guide we are warned that we are but babes Acts 8. 30. 31. the way of iniquitie It should serue to humble vs that wee are pointed out here to be but babes and children such as cannot goe by our selues vnlesse we be led by another As that Eunuch answered Philip when he asked vnderstandest thou what thou readest how can I saith he vnderstand without a guide so may we answere the Lord when hee commands vs to walke in his way how can wee O Lord that are but children and It is good religion to turne Gods precepts into prayers Psal 43. 3. Psal 143. 10. new borne babes walke in thy way without a guide It is a point of good religion to turne the Lords precepts into prayers Send out Lord thy light and thy truth let them lead mee let them bring mee into thine holy mountaine and to thy tabernacles Let thy good spirit lead mee vnto the land of righteousnesse When the Lord threatned that hee vvould no more goe before the Children of Israel to lead them as hee had done Moses tooke it so deepely to heart that he protested hee would not goe one foote further except the Lord went with him and certainely if wee knew the manifold inconueniences whereinto we shall fall if the Lord forsake vs wee would neuer enter our feete into that way wherein we saw not the Lord going before vs in mercy to leade vs. Our life on earth should be
one to call vpon God but now alas where one with a contrite hart cryes to God for mercie how many by continuance in sinne cryes to him for iudgement what maruell then the arme of the Lord be shortned toward vs and he doe not help vs As they who resolue to lift any heauie burthen ioyne As many hands lift a burthen importable to one so their hands together vnder it and so by mutuall strength makes that easie to many which were impossible to one so when we are assembled together to lift from off our heads by vnfayned repentance that burthen of the wrath of God which our sinnes hath brought vpon vs if there be among vs no deceiuers but that euery man in the sinceritie of his heart ioyne his earnest supplication with the prayers of his brethren what a blessing may wee looke for Take heede therfore how you behaue your selues in the holy assemblies of the armes of God how you cry with your brethren if yee be deceiuers yee shall not be partakers of that blessing which shall come vpon them vvho worship him in spirit and truth where they shall goe home to their houses iustified and reioycing through the testimony of the spirit that their sinnes are forgiuen them ye shall go out as Cham went out of the Arke more prophane than yee came in with the curse of God vpon you because yee set not your hearts to seeke his blessing Neither is this vnion of our desires onely to be obserued Not in publike prayers onely but in priuate also is vnion in Prayer commended in our publike prayers but in our priuate also so our Sauiour taught vs to pray as remembring others with our selues Ouâ— Father and not my father onely to tell vs that in the armes of our affections wee should present our brethren to God with our selues We greatly offend the Lord when wee haue finished our prayers so soone as wee haue powred out some few petitions for our selues as if Gods glorie vvere to be aduanced in no other but in vs alonely If Abraham prayed for Sodome because he knew that Lot was in it shall we not pray for Ierusalem wherein are so many of his sonnes and daughters his Lots indeede and chosen inheritance Wee are now all in Christ made Priests to our God and Reu. 5. 2. 6. therefore as Aaron when hee went in before the Lord carried with him on his breast in twelue precious stones the names of the twelue tribes of Israel so are wee in our prayers to God to present in our hearts with our selues the rest of our brethren This is for them who forgets the fellowship vvhereunto They are bastard children who pray for themselues and not for Ierusalems peace they are called vvhile they professe themselues to be the daughters of Ierusalem and yet neglect to pray for her peace they declare themselues to be but bastard children Yet their negligence is tolerable in regard of the malice of others who make a iest with their mouthes at the diuisions of Reuben and with the prophane Edomite reioyces at the desolation of Israel they encrease with their speech the disease of the paralitique body of this Church but labours not to binde it vp by their prayers with cursed Cham they make a sport of the nakednesse of their father if they can see it but couers it not with blessed Sem therefore shall his blessing be far from them Wee cry Prayer is called a crying not in regard of the Praier why it is called a crying loudnesse of the outward voyce but earnestnesse of the inward affection It is true that in publike prayers hee who is the mouth of the rest should speake so that others may follow him and know vvherein they should say Amen neither is it vnlawfull in priuate Prayer circumstances of time and place permitting it yea rather the voice rightly and sincerely vsed is profitable to waken the affections to hold vp thy hands vvith Moses to lift vp thine eyes toward Exod. 17. Acts 7. Psal 108. Iudg. 5. God with Stephen to aduance thy voyce vvith Dauid if with these also thou ioyne thine heart as did Deborah this is to make a sweet and pleasant harmonie vnto the Lord. Yet none of these the last accepted is absolutely necessarie Vse of the tongue not absolutely necessary in prayer Exod. 14. 15. 1 Sam. 1. 12. 13. in Prayer Moses his tongue was silent at the red Sea for any thing we read yet his affection and desire vvas a loud crying voyce vnto God Anna in the Temple powred out her hart vnto God suppose Eli heard not her voice The Lord needes not the tongue to be an interpreter betweene him and the hearts of his Children he that heareth without eares can interpret the prayers of his own children vvithout their tongue Some prayes vvith their lips onely these are accursed deceiuers For the Lord knows the first conception of prayer in the heart Luke 1. let vs leaue that to hipocrites some praies both with heart and mouth and these doe vvell to glorifie God vvith both because hee hath redeemed them both others haue their tongues silenced and can speake no more then Zacharie when hee vvas stricken with dumbnesse yet are the desires of their hearts strong cryes in the eares of the Lord of hoasts hee that knew Ieremy and Iohn the Baptist in the wombe and saw Nathaniel vnder the figge-tree doth also know the prayers of his children conceiued in their hearts though they should neuer be brought forth by speach of the mouth and this for their comfort who through extremitie of sicknesse or otherwise are not able to vse their tongues in prayer to God Farther wee learne here that the Parent which begets The Parents of Prayer Prayer is the Spirit of Adoption the mother that conceiues it is the humble and contrite heart for no proud vncleane and hard heart can pray vnto God the wings whereby it The wings whereby praier ascends ascends are feruencie and an heauenly disposition feruency is noted in the word of Crying for as in crying there is an earnestnes of the powers of the body to send out the voice so in prayer should there be an earnestnesse of the powers of our soule to send vp our desires As incense without fire makes no smell and therefore the Lord commanded it to be sacrificed with fire in the Law so prayer without feruency sends vp no sweet smell vnto the Lord. Our heauenly disposition required in prayer is collected out of this that hee to whom wee speake is our Father in Heauen if our mindes be earthly we can haue no communing with him that is in heauen wee must therefore ascend in our affection enter within the vaile if wee would speake familiarly with our Father Prayer this manner of way sent vp and presented to our aduocate and intercessor the Lord Iesus out of the hand of Faith cannot but returne a fauourable answere if
their desertion which is their spirituall disease are euill Iudges of themselues for they perceiue not that which they possesse there may be an muincible hope of mercie in that soule wherein for the present there is no sense of mercy and this all the Children of God may marke in their owne experience for whereof I pray thee hath it come that thou a weak man hast foughten so long against principalities powers hast endured so many yeares the fearefull assaults of Sathan thou hast beene troubled with doubting but hast not dispaired thou hast beene cast downe and hast not perished thou hast fallen and yet risen againe thy enemie hath thrust sore at thee yet hath hee not preuailed against thee No power no pollicie of Sathan hath euer beene able to quench in thee that spark of life which the Lord hath breathed into thee Out of all doubt thy standing hath beene from this spirit of Adoption who hath wrought in thine heart a deeper sense of mercy then that any contrary power is able to root out yea or thou thy selfe art able to perceiue hereof hath come thy standing both in tentations which are from thine aduersaries and in these desertions whereby the Lord hath exercised thee Thus haue we comfort not onely in the The standing of a Christian in his apparant desertions proues that hee was not deserted indeede glorious effects of Gods mercie wrought in vs when wee feele his presence but also by our standing and perseuerance in desertions wherein it seemes to vs that the Lord hath absented himselfe from vs two excellent comforts for the Christian for thy standing in desertions proues that thou wert not deserted apparent desertions are not desertions indeede surely the Lord will not faile his people nor forsake Psal 94. 14 his inheritance Againe thy standing against so many assaults of the Diuell proues that the least sparke of Christs liuely grace in a Christian is stronger than that the gates of hell are able to preuaile against it Be therefore comforted O thou man of God for if it had beene in Sathans power to haue quenched thy life hee would haue put it out long or now be assured thou shalt preuaile and obtaine the victorie in the strength and might of that mighty Lord the Lord Iesus Christ Verse 17. If wee be Children wee are also Heyres euen the Heyres of God and Heyres annexed with Christ. THe priuiledges of a Christian albeit they be commonly spoken of yet because they are not considered are commonly contemned men not deepely pondering with themselues what a high preferment this is that a vessell of clay should be made the Temple of the liuing God and the Heyre of vvrath should become the Heyre of grace and glory therefore the Apostle in this Chapter describing the excellent state How glorious the priuiledges of a Christian are of a man iustified by faith in Christ Iesus from the time that once he began to make mention of the benefits he hath by Christ can hardly make an end but from one proceeding to another hee ascends by a continuall gradation till at length he come to such an height that hee is compelled to breake off the course of his speech and to conclude with an examination what shall wee then say to those things Hitherto hee hath letten vs see how by Christ wee are deliuered from condemnation how we are made the free-men of God freed from sinne and death how wee are also made the Temples of God wherein hee dwelleth by his Spirit and that yet more also wee are made the Sonnes of GOD. And now hee goes vp a degree further to tell vs that wee are the Heyres of God and Heyres annexed with Christ Iesus What shall wee then say but as the Psalmist saith of the Citie of God Glorious things are spoken of thee O thou Citie Psal 87. 3. of God so will we speake of euery Citizen thereof Glorious Psal 144. 15. things are spoken of thee O thou man of God Blessed are those people whose God is the Lord and are called to this happie fellowship wherein they are made subiect vnto him who is King of Saints Let vs be glad and reioyce in the Lord let our hearts and our mouths be filled with his prayse except the Lord had reserued mercy for vs wee should be made like vnto Sodome oâ— Gomorrha but now the lots are fallen to Isai 1. 9. vs in pleasant places and wee haue a faire heritage Blessed be the GOD of our saluation from henceforth and for euer If wee be Children As for the Apostles order in these The Sonnes of God cannot but lâ—ue because they are the heires of God words wee are to remember that the Apostle here insists in the confirmation of that part of his reason that they who are the Sonnes of God shall liue Now he lets vs see the necessity thereof the S 〈…〉 s of God are the Heyres of God and the heritage whereunto they are borne is eternall life therefore of necessitie they must liue Wee haue here first to consider that high preserment Gods goodnes is shewed to all his creatures â—ut his inheritance is reserued to his Sonnes Gen. 25. whereunto wee are called in Christ not onely to be the Sonnes of God but declared also to be the Heyres of God The heyre in a family hath this prerogatiue that albeit the hand of his Father be not closed from giuing good things vnto others yet the inheritance is reserued for him As Abraham gaue gifts to the Sonnes of Kâ—turah but kept his best things for Isaac so the Lord our God shewes his great bountifulnesse in that hee makes his Sunne to shine and Math. 5. 45. his raine to fall downe vpon the vniust no lesse than the iust yet herein stands the comfort of his children that hee reserues his best and most excellent things for them Neyther is it his creatures that hee giues to them but hee giues himselfe vnto them in a portion as he promised to Abraham so he performes it to all the seed of Abraham I am thy exceeding great reward and therefore doe the godly so craue him that without him nothing can content them O Lord thou art my portion said Dauid My Soule saith to Psal 119. 57. Lam. 3. 24. the Lord thou art my portion said Ieremie But as for them who can content themselues with the gifts of God suppose they neuer enioy himselfe they declare they are but Seruants who are not to bide in the house for euer and not the Sonnes of God Againe wee haue to marke here that albeit the Lord All the Sonnes of God are his heyres and yet the inheritance is not diminished haue innumerable sonnes yet are they all his Heyres No Monarch in the world can beautifie his children with this priuiledge as to make them all his heyres and not diminish his Empire but the Lord herein declares the riches of hiâ— glorious inheritance that all
vnlawfull imprecations against their brethren crying for the plagues of God vpon their neighbours for euery small offence in stead of the blessings of God these are like the Disciples that prayed for fire from heauen to burne vp Samaria not being led by a right spirit or rather like vnto Corah Dathan and Abiram vvho sent vp to the Lord Numb 16. strange fire vvhich at length brought downe a strange iudgement vpon themselues Sometime againe wee seeke that which lawfully may Or in our corrupt affection by which we seeke things lawfull for the wrong end Iames 4. 3. Mat. 6. 33. be sought the fault is not in the vnderstanding but in the affection as when men seeke lawfull things for the wrong end or in the wrong place Of the first saith Saint Iames yee seeke and receiue not because yee aske amisse that ye may consume it vpon your lusts Of the second saith our Sauiour seeke first the kingdome of God and other things shall be cast vnto you the Lord is greatly dishonoured when wee seeke any thing before himselfe for remedie let vs remember these rules First that the thing we seeke be good Secondly that vve seeke the greatest good in the first roome And thirdly that the secondary gifts we seeke them to the right end namely that they may be seruants to vs in our seruing of God onely and that vve abuse them not as occasions of sinning against our God And further we may learne here how little cause eyther What good can we doe by Nature seeing we cannot doe so much as pray for our selues the Pelagian had of olde or the semipelagian Papists haue now to magnifie so farre the arme of flesh as to affirme that man vnregenerate hath power of his owne free-will to make choise in things spirituall of that which is good for seeing vve cannot know what is good for vs till the Spirit teach vs vvhat power haue we of our selues to make choise of it It is true that men by the quicknesse of their naturall wit haue found out many artes and trades profitable for this naturall life so Iubal vvas the first Father of them who play on Harpes and Organes and Tubal-Cain the first inuenter Gen. 4. 22. of cunning working in brasse and yron but as for spiritual things which concerne the life to come man is not able by any power of Nature to help himselfe therein for vvhat can he do seeing he doth not vnderstand those things that are of God But the spirit it selfe makes request The Apostle to the How the Spirit requests for vs. Galathians hath a commentarie for these vvords vvhen he saith that God hath sent downe his Spirit into our harts by vvhich vve cry Abba father the requesting then of the Spirit is no other thing but his framing of such desires in vs by which vve request God And hereupon depends the efficacie of the prayers of Gods children no maruaile they be effectuall to moue the Lord seeing they are the birth of his owne Spirit the effect of his owne operation they come from him and it is not possible that he can mislike them when they returne vnto him If wee shall take a view of example of holy Scripture and Ecclesiastique story vve shal finde that the prayer of the godly hath done many vvonderfull things yea vvhat is it that feruent prayer hath not done Abrahams prayer opened the barraine vvombes of Examples in holy scripture prouing the efficacie of Prayer Abimilechs houshold and closed vp the hands of the Angels vvho vvent to destroy Sodome they could bring downe no fire vpon it till Lot vvas remoued out of it The prayer of Moses parted the red sea and was more forcible to ouerthrow the armie of Amalecke than all the weapons of Israel The prayer of Iosua made the Sunne stand still in the firmament and Samuels prayer brought loude thunder flashing fire and heauy haile-stones vpon the Philistims Eliah by prayer closed the heauens for the space of three yeeres and sixe months and opened them againe And this example Saint Iames applyes to euery godly man that vve should not thinke they did these things by the priuiledge of their persons rather then the efficacie of their prayer hee shewes that Eliah was a man subiect to the same infirmities whereunto wee are subiect and that the prayer of any righteous man auailes much if it be feruent no lesse than his though vve worke not by prayer such externall miracles as hee did yet doe wee by it draw downe inward grace bringing light to the blind life to the dead and makes a vvonderâ—ull change by repentance a vvorke full of miracles indeed in them vvho obtaine it In like manner it is vvritten that Aurelius Antonius in Examples in Ecclesiastique historie his expedition against the Germanes had in his armie a legion of Christians who by their earnest prayer vnto God obtained raine for refreshment of his armie when it vvas like to perish vvith thirst as likewise fearefull thundrings against their enimies for vvhich he then called that legion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulminatrix the thundring band Thus in all ages hath prayer beene so forcible that it hath sometimes altred the very course of Nature vvithout and at all times hath changed the course of corrupt nature vvithin in such as had it Where if the children of God vvho are of tender conscience Comfort for the godly when they pray and are not instantly answered obiect vnto me that the more I speake of the efficacie of prayer the lesse is their comfort considering that of a long time they haue called vpon the Lord and can find no reliefe of their trouble let them remember that in this tentation they are not vvithout companions godly men haue beene exercised vvith the like before them Dauid a man after Gods owne heart complaines ofttimes to the Lord that he was hoarse with crying and that albeit he continued his prayer day and night yet the Lord vvas to him as one that is deafe and vvould no more be mercifull vnto him but at length he is alway compelled to burst out into glorious thanksgiuing praising the Lord that hath heard his voyce and not onely so but hee hath left this vvhich he found in his experience to be true as a bulwarke of our faith vnto all posteritie Surely the Lord will not faile his people 1 Sam. 12. 20. 21. nor forsake his inheritance He endureth but a while in his anger but in his fauour is life Hee is the most high God that performes his promises toward me Howsoeuer in our trouble vve thinke many times that he hath forsaken vs yet vvil he returne and reuiue his worke in vs and not faile to fulfill the desires of them who feare him Thus looking vnto Dauid let them not thinke euil to be tryed with the same tentation by which Dauid a man beloued of God was tryed before them and consider that there is a
stile only competent to God that he is the searcher of hearts godly of little auaile because the Apostle hath said they cannot be exprest the Apostle here obuiats the doubt shewing that albeit we cannot expresse them yet the Lord to whom they are made he vnderstands them for he knowes the meaning of the Spirit Wherein first occurs to be marked this description of God he is called the searcher of hearts Many glorious stiles are giuen to the Lord in holy Scripture and among the rest this one importing his great soueraigntie ouer all his creatures many of his properties after a sort are communicable to the creature but this is no way communicable none but the Lord tries the raynes and searches the heart And in this the Lord is brought in reioycing Am I a God neere hand and not a God farre off Can any hide himselfe Ier. 23. 23. in secret places that I shall not see him doe not I fill heanen and earth As for man he is oftentimes so blind that he seeth not those things which are neere him no more then Hagar did the Well that was before her and how then shall he see things which are farre from him he seeth not things which are plaine and reueiled farre lesse can he vnderstand those that are couered Old Isaac when his eyes waxed dim was so deceiued that he tooke Iacob for Esau but the ancient of dayes who heares without eares and sees without eyes cannot be so deceiued Samuel may looke vpon Eliah and thinke hee should be King because of his likely personage but the Lord can tell him this is not the man for man beholds the countenance but the Lord regards the heart Of this we haue first to learne a lesson of true godlinesse that seeing the Lord searcheth the heart it becommeth vs in all our waies principally to looke vnto it It is in the most part of men an argument of their Atheisme that they look curiously to the decking of the body which falleth vnder the eye of man but regard not the hid man of the heart Let not man therefore sinne vnder hope of secrecie which falleth vnder the eye of God And againe we learne here that it cannot be vvithout great contempt to God to sin against him vnder the hope of secrecie it is with thy sin to ioyne a mocking of God for in effect thou sayest vvith the Atheist The Lord seeth not A most high sinne against his Maiestie vvhereby thou dost all thou canst to pull out the eyes of the Lord that hee should not see or at least thinks so of him in the false conclusion of thy darkned mind No meruaile therefore that against such as thou art the Prophet threaten that fearefull curse Woe be to them that Esay 29. 15. seeke in deepe to hide their counsell from the Lord their workes are in darknesse and they say who seeth vs or who knoweth vs your turning of deuices shall it not be esteemed as the potters clay for shall the worke say to him that made it he made me not or the thing formed say of him that fashioned it hee had none vnderstanding Vnderstand yee vnwise among the people and yee fooles when will yee be wise Hee that planted Psal 94. 8. 9. 10. 11. the eare shall bee not heare or he that formed the eye shall he not see hee that teacheth man knowledge shall he not know Certainely the Lord knoweth the thoughts of the heart of man that they be but vanitie Let vs therefore sanctifie the Lord God of hostes in our But let the eye of the Lord be an awband euen in secret to keep vs from sinne heart let vs neuer seeke to hide our wayes from him for that it is impossible let vs learn of Henoch to make our liues a walking with God and with Dauid let vs alwayes set the Lord before our eyes so in the middest of our own house vve shall walke in the innocencie of our heart where there is no eye of man to make vs ashamed the reuerence of God shall keepe vs from sinne The feare of carnall men is the countenance of men what restrayned Abner and made him vnwilling to slay Asahel If I doe it said he how shall I hold vp my face to thy brother Ioab but the awe of spirituall 2 Sam. 2. 22. men is the countenance of GOD this restrayned Ioseph Gen. 44. 18. that in secret hee durst not commit adulterie and it was his reason to perswade his brethren I feare God and therefore dare doe you no euill Certainely this is onely true godlinesse vvhen vve liue so as vnder the eye of GOD and the reuerence of his inuisible maiestie restraines vs from doing those sinnes which otherwise we might doe vnknowne or at least vncontrouled of men And so much the more let vs endeauour to attaine to this The sonnes of Adam seeke to hide themselues from the Lord. holy disposition because howsoeuer our corrupt Nature cannot hide her crooked wayes from the Lord yet shee desires and preases to doe it and if her deeds and thoughts be brought vnto the light it is sore against her will but the children of God renued by grace willingly presents their hearts to God that he should looke vpon them And this the Apostle points out here vvhen he saith that not onely God knowes the heart but that hee searches the heart Searching is the inquisition of a thing which is hid and couered and imports the contrary corruption of our Nature vvhich seekes to hide and obscure it selfe from the Lord. As Adam presently after his fall sought to couer his nakednesse vvith figge-tree leaues so hath he transmitted this heritable euill to all his posterity that when they haue done vvickedly they doe what they can to couer it but in vaine But in vaine for the Lord is such a searcher from vvhose eyes no man can hide that for which hee makes inquisition Laban searched the Tent of Iacob for his Idols could not find them though they vvere there but vvhat the Lord searches hee shall finde out If Saul hide himselfe the Lord can tell the people that hee lurkes among the stuffe As a light vvhere it comes makes things to be seene which were hid in darknesse so the Lord when he searches saith he will search with lights to tell thee that were thy deedes neuer so secret hee will make them manifest Let vs not therefore like the prophane Atheists seeke to hide our secrets from the searcher but let vs liue as in the sight of God Neyther is it without great cause that the Lord passing The heart only makes the difference between the true Christian and counterfaite by other things looketh onely to the heart the heart being the essentiall difference that distinguisheth a true Christian from a counterfaite for outward exercises of godlinesse the hypocrite in appearance may match the holy one Ye shall see Cain sacrificing no lesse then Abel yee
shall see Esau seeking the blessing with greater crying and moe teares than Iacob and Saul shall confesse his sinne no lesse than Dauid and Ahab shall humble himselfe in dust and ashes more penitent like than Ezechiah the Pharisee shall be more abundant in fasting giuing of almes than the Publican As he that doth paint a faire fire may paint the colour and the forme of the bowing flame thereof but can no way paint the heat thereof so an Hypocrite can looke like a Christian speake like a Christian and in outward actions counterfait the Christian but can neuer attaine to the Christians heart therefore is it that the Lord most of all delights in the heart and vvee also most of all should take heed vnto it to keepe it holy Beside this that the Lord hath locked vp the heart of It is in great wisedome that God hath locked vp the hart of one man from another one man from another and hath reserued the knowledge of the heart to himselfe onely the Lord hath done it in great wisedome for seeing that man diuided himselfe by sinne from God their hearts by nature are so discordant among themselues that if their hearts were as manifest to others as their faces there could not be a fellowship nor societie entertained among men Looke how many men are in the world there are as many sundry iudgements and wils euery man hauing a kingdome in his breast and so carryed away with a desire of his owne super-excellencie that he seeketh the aduancement of his owne will with the ouerthrow of all others whose will is not agreeable to his if hee might attaine vnto it Againe the heart of man is such a bottomles fountaine of wickednesse that if it vvere manifested the vvorld should be infected vvith viler abhominations than any that yet are knowne in it for if the tongue which is but a little member of the body when it somes out but a small part of that filth vvhich abounds in the heart be so forcible as to corrupt the honest minds and manners of the hearers vvhat should be done if the heart it selfe were laid open which is by nature but a stincking puddle and filthy store-house of all iniquitie And further for the comfort of the whole Church of God The soueraignty of God ouer man appeares in this that he is vpon the secrets of their hearts and euery member thereof let vs marke the soueraigntie of our God ouer all his creatures in these two that not onely hee is vpon their secrets vvhether they vvill or not for he sits in their hearts but also hath soueraign commandement ouer them so that he can when he will will when his glory requires eyther take their hearts vtterly from them or turn their owne hearts against themselues as domestick enemies to torment them And as for the first it is manifest out of this place that the Lord sitteth vpon the secret counsell of the wicked for hee searcheth the heart It was a great discouragement to Benhadad King of Aram that the secret conclusion vvhich he laid with his captaines in his cabinet counsel concerning the ordering of his battels against Israel were discouered as they were concluded by Elisha the Prophet vnto the King of Israel and vvho reueiled them to Elisha but the Lord our God who sits as moderator in the counsell of the wicked whether they will or not to ouerrule their determinations direct them to their own end which is the glory and good of his church Let our enemies then take counsell and conspire together as they will hee that doth sit in the heauens shal haue them in derision The counsell of the Lord shall stand and what he hath decreed shall onely come to passe let vs therefore rest in him It vvere good for men to consider this that albeit man Man hath but his hart to hold him vp and God can take it from him when he will be sustained and vpholden by his owne heart so that no other thing can help him if it faile him yet it is in the Lords power to doe vvith it what he vvill how oft haue we seene that the Lord being angry at man passing by all the members of his body and leauing them whole and sound hath stricken the heart with such terrours that most valiant men hauing eyes could not see hauing a tongue could not speak hauing hands could not strike to defend themselues and hauing feete could not doe so much as runne away their heart being taken from them by God they are left in a strait and comfortlesse estate But farre more miserable are they when the Lord turnes their own hearts against themselues and makes them a terrour to themselues A fearefull example whereof vvee haue in Belshazzar who seeing nothing Dan. 4. 6. vvithout him but the figure of a hand which stirred him not vvas so stricken and pursued with his owne heart within him that his flesh trembled his countenance waxed pale his knees smote one against another If man considered this he would be loath to prouoke the Lord vnto anger seeing he can neither sustaine the wrath of God nor eschew it Moreouer vvee are taught here seeing our Prayer is a We haue neede of great reuerence in praier seeing we speak to him who searcheth the heart conference with him who searcheth the hart that we should alway pray with our heart for otherwise if wee draw neere him with our lips our heart being farre from him he vvill curse vs as deceiuers that hauing a male in our flock doe sacrifice a lame thing vnto the Lord that is in stead of the seruice of our hearts doe offer vnto him the seruice of our lips The Lord hath no delight in the sacrifice of fooles who are rash with their mouth to vtter a thing before him not considering that hee is in heauen and they are vpon earth the mouth may reach to men vvho are beside vs the heart onely may reach to God who is aboue It was a very godly Psal 139. 23. protestation that Dauid made Try me O Lord and proue my thoughts in the night and see if at any time I haue spoken that to thee with my mouth which I haue not thought with my heart and albeit vve haue not as yet attayned vnto it yet it is that holy sinceritie vvhereat vve should ayme in all our Prayers so to speake vnto GOD that our conscience may beare vs record that vve lye not and that vve haue spoken nothing vvith our mouth vvhich vve haue not thought vvith our heart We are therefore for the right ordering of our prayers Three things to be obserued in Prayer to take heed to these three things First preparation before prayer Secondly attention in prayer Thirdly reuerent 1 That preparation go before it thanksgiuing after prayer As for the first as Moses and Iosua put off their shooes before they came neere the Lord so are we to remoue out
of our hearts vncleane cogitations and affections whereby we haue trode in the filth of sinne before we pray for those are neuer lawfull but most vnlawfull in the time of prayer As for worldly cogitations they are sometimes lawfull but neuer in the time of prayer As Abraham vsed his Asses to serue him for his iourney but when he came to Mount Moriah the place of the vvorship he left them at the foote of the hill so the thoughts of the vvorld are sometime tollerable if we vse them as seruants to carry vs through in our iourney from the earth to heauen but we must not take them with vs into the holy place wherein the Lord is to be worshipped To help vs to the preparation before prayer let vs consider Motiues to preparation first that he to whom we speake is the Father of light and we are by nature but the children of darknes call therfore vpon him in the sinceritie and vprightnesse of thine heart for he loues truth in the inward affections Secondly he is the Father of glory come therefore before him with feare and reuerence for thou art but dust and ashes Thirdly hee is the Father of mercy repent thee therefore of thy sinnes and then draw neere vvith a true heart in assurance of Faith The second thing requisit is attention in Prayer the Lord 2 That there be attention in Prayer to whom we speake is the searcher of the heart and therefore we should beware that wee speake nothing to him with our mouth which our heart hath not conceiued For it is a great mockerie to the Lord to desire him to consider those petitions vvhich wee haue not considered our selues we scarcely heare what we say our selues and how then shall we craue the Lord may heare vs We finde by experience that it is not an easie thing to gather together in one and keepe vnited the powers of our soule in prayer vnto God Sathan knowes that the gathering of our forces is the weakening of his kingdome and that then we are strongest when vve are most feruent in prayer and therefore doth hee labour all that hee can to slacke the earnestnesse of our affection and so to make vs more remisse in prayer by stealing into our hearts if not a prophane at least an impertinent cogitation so that vnlesse wee fight without ceasing against the incursion of our enemie like Abraham driuing away the rauening birds from his sacrifice vnlesse vve expell them speedily as oft as they come vpon vs it is not possible that wee can entertaine conference with God by prayer And thirdly after thy prayer thou shouldst come away with reuerent thanksgiuing It is the fault of many carelesse 3 That after prayer there be thanksgiuing to God vvorshippers they goe vnto God as men goe to a Well to refresh them when they are thirstie they go to it and their face toward it but being refreshed they returne with their backe vpon it euen so doe they sit downe to their prayers without preparation powre them out without attention and deuotion and when they haue done goes away without reuerent thanksgiuing whereas indeed euery accesse to God by prayer should kindle in our hearts a new affection toward him if we consider that when vve pray and gets any accesse so oft are we confirmed in this that he vvho hath the keyes of the house of Dauid and opens and no man shuts hath opened to vs an entrance to the throne of grace vvhich shall neuer be closed againe vpon vs whereof there should arise in our hearts a dayly encrease of ioy vvhich should make vs to abound in thanksgiuing Makes request for the Saints Wee haue further to learne The curse of Moab is vpon prophane men they pray and preuailes not that none are partakers of the grace of Prayer but men sanctified in Christ Iesus the Spirit requests for Saints not for prophane and impenitent men howsoeuer sometime they babble for themselues yet are their prayers turned into sinne The curse of Moab is vpon them they pray and preuailes not As without sanctification we cannot see God so vvithout sanctification vve cannot pray to God euery one that calles on the name of the Lord should depart from iniquitie Doe we not feele it by experience that the further we goe from our sinnes the neerer accesse we get vnto the Lord and on the contrarie doth not the Lord protest against his people the Iewes albeit yee make many prayers yet Esay 1. 15. Ierem. 7. 9. I will not heare you for your hands are full of bloud Will you steale murther and commit adulterie and come and stand before mee in this house where my name is called vpon before your eyes behold euen I see it and will for this cause cast you out of my sight But here seeing it is for Saints onely that the Spirit requests Seeing the spirit requests for Saints onely how shall we know that he requests for vs who are sinners 1 Ioh. 1. 8. vvhat shall then become of mee may the vveake Christian say who am the chiefe of all sinners To this I answere that in vs vvho are militant here vpon earth both of these are true vve are sinners and vve are Saints but in sundry respects If we say wee haue no sinne wee lye and the truth of God is not in vs. And if our aduersarie say that there is nothing in vs but sinne hee is also a lyer That therefore we may know how these are to be reconciled let vs consider that the Euangelist Saint Iohn saith hee that is borne of 1 Ioh. 5. 18. God sinneth not and in the same Epistle speaking also of men that are regenerate and borne of God he saith if wee say we haue no sinne we deceiue our selues The Apostle Saint Paul speaking of himselfe in one and the selfe same place affirmes that he did the euill which he would not and yet incontinent Rom. 7. 15. 17. hee protests that it was not hee but sinne dwelling in him The resolution of this doubt vvill arise by considering In the christian man are two men the new and the old that in the Christian man are two men the new man and the old the one the workmanship of God the other the workmanship of Sathan the one but young little weake in respect of the other like little Dauid compared to the Gyant Goliah Yet the new man vvho is weakest hath this vantage that he is daily growing whereas the other is dayly decaying the life of the new man vvaxeth stronger and stronger the life of the olde man vveaker and weaker the one tending to perfection the other vvearing to a finall destruction Now the Lord in iudging of the Christian lookes not God iudges of the Christian by the new man and not by the old to the remanents of sinne in him which are dayly decaying but to the new workmanship of his owne grace in him vvhich is daily
priuiledge of the whole Church Gen. 12. 3. them that blesse thee and curse them that curse thee vve may easily thinke belongs also to all his seed euen to that congregation of the first borne The Lord will be a wall of fire round about Ierusalem and the glory in the middest of her he vvill keepe her as the apple of his eye and make Ierusalem a cuppe of poyson to all her enemies and a heauie stone vvhich vvhosoeuer striueth to lift shall be torne therewith though all the people of the earth were gathered together against it the vveapons made against her shall not prosper and euery tongue that shall rise against her in iudgement shall be condemned This is the heritage of the Lords seruants and the portion of them that loue him for the church is that Arke which mounts vp higher as the water increases but cannot be ouerwhelmed the bush which may burnâ— but cannot be consumed the house built on a rocke which may be beaten with vvinde and raine but cannot be ouerthrowne The Lord who changeth times and seasons vvho takes A warning for Kings and such as are in authoritie away Kings and sets vp Kings hath reproued Kings for his Churches sake yea hee gouernes all the kingdomes of the earth in such sort that their fallings risings their changes and mutations are all directed to the good of his Church In one of these two sentences all the Iudges of the vvorld may see themselues and foresee their end for eyther that shall be fulfilled in them which Mordecay said to Este who knowes if for this thou art come to the kingdome that by thee deliuerance may come to Gods people or else that which Moses Hâ—ster 4 14. in Gods name said to Pharaoh the oppressour of the Church in her adolescencie I haue set thee vp to declare my Exod. 7. power because thou exaltest thy selfe against my people May wee not behold here how vnsure their standing is They who rise to authoritie and not to the good of the Church shall assuredly fall and how certaine their fall who when they are highest abuse their power most to hold the people of God lowest what else are they but obiects whom the Lord hath raised vp to declare his power and iustice vpon them If we shall marke the course of the Lords proceeding euer since the beginning of the world we shall finde a blessing following them whom he hath made instruments of good vnto his church and that such againe haue not wanted their owne recompence of wrath who haue continued instruments of her trouble When the Lord concluded to bring his Church from Examples shewing how God hath altered the state of worldly Empires for the good of his Church Canaan to soiourne in Egypt he sent such a famine in Canaan as compelled them to forsake it but made plenty in Egypt by the hand of Ioseph whom the Lord had sent before as a prouisor for his Church and by whom Pharaoh was made fauourable to Iacob but when the time came that the Lord was to translate his Church from Egypt to Canaan when hee altered Pharaohs countenance and raised vp a new King who knew not Ioseph hee turned the Egyptians hearts away from Israel so that they vexed Israell and made them to serue by crueltie Thus when the Lord In Pharaoh king of Egypt will bring them to Egypt hee maketh Pharaoh fauourable which also brings a blessing vpon Tharaoh and his people but vvhen the Lord vvill make them to goe out of Egypt hee maketh another Pharaoh an enemie vnto them whereby both they are made willing to forsake Egypt and Pharaoh prepares the way for a fearefull iudgement on himselfe and his people Againe when the sinnes of Israel came to that ripenesse In the Monarch of Babell and Persia that their time vvas come and their day drew neere the Lord stirred vp the King of Babell as the rod of his wrath and staffe of his indignation Hee sent him to the dissembling Esay nation and gaue him a charge against the people of his wrath to take the spoyle and the pray and to tread them vnder feete like mire in the streets and to this effect that the Lord might be auenged of the sinnes of Israel hee subdued all the kingdomes round about them vnder the King of Babell that no stoppe nor impediment should be in the way to hold back the rodde of Ashur from Israel But yet againe vvhen the Lord had accomplished all his worke vpon Israel and the time of mercy was come and the seauentie yeeres of captiuitie expired then the Lord visited the proud heart of the King of Ashur and for his Churches sake he altered againe the gouernement of the whole earth translating the Empyre to the Medes and Persians that so Cyrus the Lords annointed might performe to his people the promised deliuerance All which should learne vs in the greatest changes and Therefore in our greatest mutations our hart should not be moued from confidence in God Psal alterations that fall out in the world to rest assured that the Lord will vvorke for the good of his Church though the earth should be moued and the mountaines fall into the middest of the Sea yea though the vvaters thereof rage and be troubled yet there is a riuer whose streames shall make glad the Cittie of our GOD in the middest of it yea if they vvho should be the nourishing Fathers of the Church forsake her and become her enemies they shall assuredly perish but comfort and deliuerance shall Esth appeare vnto Gods people out of another place The Lord for a vvhile may put the brydle of bondage in the Philistims hand to humble Israell for their sinnes but it shall be taken from them at length his Church shall with ioy draw vvater out of the Well of saluation and praise the Lord saying though thou wert angry with mee thy wrath is turned away and thou comfortest mee yea Sion shall cry out and shout for ioy for great is the holy One of Israel in the middect of her And therefore in our lowest humiliations let vs answere our enemies Reioyce not against mee O mine enemie though I fall I shall rise when I shall sit in darknesse the Lord is a light vnto me I will beare the wrath of the Lord because I haue sinned against him vntill he plead my cause and execute iudgement for mee he will bring me forth to the light and I shall see his righteousnesse then he that is mine enemie shall looke vpon it and shame shall couer him who said to me where is the Lord thy God now shall hee be troden vnder as the mire in the streets yea so let all thine enemies perish O Lord. For the best This good or best is no other thing but What is a christians best that precious saluation prepared to be shewed in the last time reserued in the heauens for vs and whereunto wee are
GOD hath lent them and partly from the message vvherein hee imployes them for sometime they are sent out as messengers of his vvrath to punish the vvicked and so an euill spirit was sent from the 1 Sam. 16. 14. Lord to punish Saul and sometime to exercise the godly and so an Angell of Sathan vvas sent to buffet the Apostle Paul for his humiliation vvee are not exempted from 2 Cor. 12. 7. their tempting but praysed be God we are exempted from their tyrannie and dominion Their vvorking in regard Two sorts of Sathans operations of the vvicked is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacie of errour for the Lord hath giuen them vp into the hands of Sathan but their vvorking in regard of the godly is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tentation Alwayes seeing so long as we liue we must vvrestle against so strong enemies let vs vvatch and be sober let vs stand with the compleat armour of God vpon Eph 6. 11. In Christ wee are restored to a better estate thaÌ„ that which Adam had in Paradise vs. Againe we mark here how that our estate in Christ is better than the estate of Adam by his first creation for then an apostate Angell drew Adam to an apostasie also from God but now no Angell is able to seperate vs from the loue of God the reason is the couenant vvhich God made vvith Adam was without a mediatour he had the keeping of his owne saluation in his owne hand but the couenant of grace with vs is bound vp in the mediator Christ Iesus to vvhom the Father hath committed vs that he might redeeme and Iohn 17. 12. saue vs he hath taken vs into his hand and none are able to take vs from him our saluation depends not vpon our selues it is not in our keeping but in his and therefore is it most certaine Principalities nor powers These names are not to terrisie How names of power are giuen to reprobate Angels Iude ver 6. or afray vs seeing as I said these reprobate Angels haue no power but that vvhich is lent and limited of GOD. Therefore Saint Iude saith that they are reserued in chaines vnder darknesse and here for our comfort we are to consider how that there are two chaines wherewith they are bound and other two vvherewith they are tormented the first chaine that bindes them is their owne nature the second is Gods prouidence the first restraines them that they cannot Sathan bound with three chaines doe the euill which they would the second restraineth them that they doe not the euill vvhich they can Sathan being a naturall creature is bounded within the compasse of nature his insatiable malice would doe much more euill than by nature he is able to performe for aboue or contrary to nature can he worke nothing and againe many euils is he able to doe by naturall meanes which the prouidence of GOD permits him not to doe The tormenting chaines which are vpon him are an euill conscience and the wrath of God for as hee growes in euill doing so groweth his conscience worse and worse and the wrath of God accordingly encreaseth vpon him with which two he is continually tormented Nor things present nor things to come This is a great amplification In our Christian warfare our greatest battell is the last of our suretie that neyther present euils inflicted vpon vs nor any euill to come can seperate vs from the loue of GOD. And hereof vvee are warned that all our baâ—tailes are neyther present nor past some of them are â—o come let vs not waxe secure because of our fore-past victories When Israel came out of Egypt one nation followed them to pursue them but when they passed Iordan seauen nations came against them sure it is the hindmost battaile will be the heauiest and our last tentation greatest the horrour of hell the rottennesse of the graue the conscience of sinnes past the dolours of their present death all standing vp at one time to impugne our faith but shall not be able to seperate vs from that loue of God wherin stands our life Againe wee are taught here that Christians are sure of Christians are sure of perseuerance perseuerance nothing to come can seperate vs from the loue of God this is proued first from the nature of GOD who is faithfull and will conforme vs vnto the end perfecting Phil. 1. 6. that which he hath begunne in vs secondly from the nature of the seede vvhereof we are begotten againe for it is immortall thirdly from the nature of that life which by that seed is communicated to vs it is the life of Christ which is not now any more subiect vnto death Neither height nor depth By these I vnderstand Sathan Sathan hath two armes whereby he wrestles the one is presumption hath two manner of wayes by which hee wrestles against men some he mounts on the charyot of presumption others he casts downe into the deepe of desperation by prosperitie hee puffes vp many to make their fall the more shameful those tentations which he vsed against our blessed Mat. 4. 5. Sauiour doe we thinke that he will spare them against other men he set him vp vpon the pinnacle of the temple of How Sathan tempts to presumption purpose if he could to haue throwne him downe againe tooke him vp to the top of an high mountaine vvhere making a shew to him of worldly kingdomes hee promised to giue them if he would fall downe and worship him and albeit with these tentations hee did not preuaile against our blessed Sauiour yet how many in this world are dayly bewitched with them that without any refusall they fall down and worship him But as Simon Magus while he assayed to flye from the toppe of the capitall vp into heauen vvas throwne downe to his destruction so shall the prosperitie of those men be their ruine and their high estate as a pinnacle whereupon they shall not continue Happy is the man whose heart is not exalted against God by any preserment that can come to him vpon the face of the earth for hee who rising in dignitie riseth also in pride against the Lord is raised vp as Pharaoh was that God may declare his power in casting him downe Nor depth The other sort of Sathans tentations tend 2 His other arme is desperation vnto desperation vvhom he seeth he cannot puffe vp hee doth what hee can to cast downe by feares perturbations wrong conceptions but our comfort is both by the Apostles testimonie and our experience we may be cast downe 2 Cor. 4. 9. but we cannot perish Nor any other creature Now in the ende the Apostle No man is sure to continue in his estate but the Christian doth draw his speach to the height his confidence is so great that not being content vvith the enumeration of aduersaries vvhich hee hath made hee defieth all other whatsoeuer if any other be
of new Babel more shamelesse than Sennacherib 2 Kin. 18. his Rabsache raile at good king Ezekiah ruling in Ierusalem the Lord hath yet a hooke for his Esa 37. 39. nosethrils and a bridle for his lips Doe not the eyes of the Lord behold the whole earth to shew himselfe strong with them that are strong and of a perfect heart 2 Chr. 16. 9. toward him Therefore feare not their feare but sanctifie Esa 8. 12. the Lord God of hostes let him be your feare and he shal be a Sanctuarie vnto your Maiestie Count it a part Psal 69. 9. of your high glory and no smal matter of your Maiesties ioy that with Christ you beare this peece of his crosse Psal 21. 7. that the rebukes of them who rebuke the Lord are fallen vpon you and trust still O King in the Lord and in the mercie of the most High and so your Maiestie shall neuer fall Long may your Highnesse liue and raigne ouer vs as a faithfull seruant to your God and a happie King of many blessings to your people Your Maiesties most humble Subiect and dayly Oratour William Cowper Minister at Perth HEAVEN OPENED ROMANES 8. VERSE 1. Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirit THE FIRST PART OF THE CHAPTER Contayning comfort against the remanents of sinne in the iustified man My helpe is in the name of the Lord. THE whole Scripture is giuen by diuine 2. Tim. 3. 16. inspiration and is profitable to teach improue correct and instruct in righteousnesse that the man of God may be absolute being made perfect A commendation of holy Scripture Ambrose off lib. 1. cap. 32. Basil in aliquot scripturae locos vnto all good workes It is a banquet of heauenly wisedome saith Ambrose Conuiuium sapientiae singuit libri singula sunt fercula It is compared by Basil to an Apothecaries shop in which are so many sundry sorts of medicaments that euery man may haue that which is conuenient for his disease Nullus enim est hominum morbus cui scriptura praesens remedium non suppeditet Cyp. de duplici martirio for there is no sicknes of man whereunto the scripture furnishes not a present remedy And yet as among the works of God there is a difference and some of them more Some books of holy Scripture meeter for vs then others are August de temp sâ—r 4â— clearely then others declares the glorie of God so it is also among his holy writs they breathe all out one truth by a most sweet harmonie diuinae enim lectiones ita sibi connectuntur tanquam vna sit lectio quia omnes ex vno ore precedunt yet ye shall â—inde that in some of them the Lord commeth neere vnto vs as it were with the face of a man talking familiarly vnto vs in others againe he mounts high aboue vs as it were with the wings of an Eagle And the Lord hath leâ—t it free to delight our selues most in those places of holy Scripture wherein for our estate we haue most edification and to seeke in this Apothecarie shop of that sweet Samâ—ritan the Lord Iesus pharmaca morbo nostro conuenientia such medicines as are meet for our maladie Among all the bookes of the olde Testament most frequent Why among the Epistles this to the Romanes is first Ierom. Epist ad Paulm testimonies are brought by our blessed Sauiour and his holy Apostles out of the booke of the Psalmes Ierome called it a treasurie of all learning And among all the Epistles of the Apostles no meruaile this to the Romanes haue the first place not that it was first written but because aboue the rest it contayneth a most perfect compend of our Christian faith And this middle Chapter thereof hath in it an Abridgement of all these comforts and instructions one excepted which otherwise are dispersed throughout the whole Epistle and is so to call it a pleasant knot of the garden and Paradise of God and therefore shall it not be vnprofitable for vs by Gods grace to delight our selues for a while in it As for the connexion of this Chapter with the former Two parts of this Chapter the first containes comfort against sinne The second comfort against the crosse wee are to know that it is a conclusion of the fore-going Treatise of Iustification Wherein the Apostle summarily collects the excellent state of a Christian iustified by faith in Christ Iesus declaring it to be such that there is no condemnation to him that nothing were it neuer so euill is able to hurt him yea by the contrary that all things worke for the best vnto him And because there are only two euils which grieue vs in this life to wit sinne that remaines in vs and affliction that followes vs in the following of Christ Against both these the Apostle furnishes the iustified man with strong consolations Comforts against the remanents of sinne we haue from the 1. verse to the 18. Comforts against our afflictions wee haue from the midst of the 18. verse to the 31. That this is the very purpose and order of the Apostle is This order of the Apostle is manifest out of his owne conclusion euident out of his owne conclusion set downe from the 31. verse to the end wherein he drawes all that he hath spoken in this Chapter to a short summe contayning the glorious triumph of a Christian ouer all his enemies The triumph is first set downe generally verse 31. What shall we then say Rom. 8. 31. to these things if God be with vs who can be against vs c. This generall incontinent he parts in two there is saith he but two things may hurt vs either Sinne or Affliction As to Sinne he triumphs against it verse 33. and 34. Who shall vers 33. 34. lay any thing to the charge of God his chosen it is God that iustifieth who shall condemne It is Christ who is dead or rather who is risen againe who is also at the right hand of God and maketh request for vs. As to Affliction hee triumphs against it from the 35 to the end Who shall seperate vs from ver 35. the loue of Christ shall tribulation anguish or persecution shall famine nakednesse or perill yea shall death doe it or that which is much more shall Angels principalities or powers doe it No In all these things we are more then Conquerours through him that loued vs. Thus doth the Apostle like a faithfull steward in the house of God take by the hand the weary sonnes and daughters of the liuing God that hee may leade vs into the Lords winesellers there to refresh and stay vs with the slagons of his Wine to comfort vs with his Cant. 2. 4. Apples to strengthen vs with his hid Manna and to make vs Cant. 5. 1. merrie with that Milke and Honey
are here we are not at the end of our iourney and therefore should not rest 1. King 197. Theoph. in 2. episl ad Cor. Metaphor of walking that we are not yet where we should be we haue not attained to the end of our iourney therefore euery day should we gird vp our loynes remembring that warning which the Angell gaue to Eliah as most pertinent vnto vs Arise and walke thou hast yet a great iâ—urney to goe Of the Children of God said Theophilactus quid un sunt in patriae quidam in via ad patriam some are at home in their own Country some are in the iourney homeward but woe be to them who are neither in their owne Country neither in the way vnto it we are not therefore to settle our selues here as if we had no further to goe but must walke Psal 84. 7. Basil tom 1. forward through this valley of teares from strength to strength till at last we appeare before the face of God in Sion Adhuc in Aegipto detinâ—mur promissionis terram nâ—ndum cap. vlt. sortiti sumus quomodo igitur cantabo canticum dominian terra aliena we are still detayned in Egypt we haue not yeâ— obtayned the land of promise how then shall I sing the songs of the Lord in a strange land we are not yet past the red sea not the vaste wildernesse nor the fierie Serpents what shal we do but water our couch night and day with teares and with feare and trembling walk on the rest of the way which yet is before vs 3 Seeing our life is a walking take heed wee keepe the right way Thirdly seeing wee are in a iourney let vs take heede that wee keepe the way otherwise our life shall be a wandring from God not a walking toward God the way is Christ I am the way if wee abide in it wee shall walke with God as Enoch did before God as Abraham did toward Iohn 14. 6. God as Dauid did O happy turne wherein Christ is both the end the way and the guide Eamus post Christum quia Ber in paruis Sermonibus Serm. 23. veritas per Christum quia via ad Christum quia vita Let vs walke after Christ because he is the truth let vs walke in Christ because he is the way let vs walke toward Christ because he is the life If yee looke to the companies of men in the world ye shall see some in stead of following Christ flying from him Qui enim male facit odit lucem for he who doth euill hateth the light Others where they should follow him runne before him not waiting vpon his light and direction in matters of his worship followes their owne spirit doing that which is good in their owne eyes they runne with zeale but not in the right way And we haue so much the more to take heede vnto the For hee that walketh after the flesh shall at length encounter with death way because euery mans course declareth what kinde of man he is whether carnall or spirituall and what will be his end he that soweth to the flesh of the flesh will reape corruption but hee that soweth to the Spirit shall of the Spirit reape life euerlasting I am perswaded there is no man among Gal. 6. vs who will not say hee would be at the best end which is eternall life but here is the wonderfull folly of men the proposed end of their pilgrimage whereat they would be is heauen but the way wherein they walke is the way that leadeth close into hell Who will not esteeme him a foole who in word saith his iourney is toward the South and yet for no mans warning will refraine his feete from walking toward the North but more foolish is he who professing himselfe a Pilgrime trauailing towards heauenly Ierusalem keepes notwithstanding a contrarie course hauing his backe vpon heauen and his face toward hell walking not after the Spirit but after the Flesh O pittifull blindnesse and folly how many witnesses of God haue forewarned thee in thy life all crying to thee with a loud voyce this way wherein thou walkest O sinfull man is the way of death he who liues after the Flesh shall dye assuredly yet wilt thou not returne nor change the course of thy life to walke after the liuing God that thou mayest be saued And hauing once found the right way which may lead Three profitable helpes of a godly life vs vnto God let vs strengthen our selues to walke in it by those three most notable helps of a godly life deliuered to vs by Dauid in three verses of 119. Psal Vers 57. O Lord Psal 119. I haue determined to keepe thy word 58. I haue made my supplication in thy presence with my whole heart 59. I haue considered my wayes and turned my feete vnto thy testimonies 1 DeterminatioÌ„ Determination is the first it is a good thing by setled resolution 2 Supplication to conclude with thy selfe that thou wilt liue godly Supplication is the second except by continuall prayer our determination be confirmed and strengthned by grace from God our conclusions which we take to day shall vanish 3 Consideration to morrow Consideration is the third and it is profitable to reduce vs againe into the way of God so often as of weaknesse we wander from it contrary to our first determination These are the three helpes to keepe our heart in the way of God so necessarie that if without them wee doe any work it is not possible but we shall be snared And therfore as in a ship which is ready to sayle so soone as the sayles are hoysed vp presently some skilfull Marriner starteth to the rudder so euery morning wherein we rise from our rest and make our selues ready to goe forward in our pilgrimage let vs first of all take heed vnto the heart for it is the rudder of the whole body let vs knit it vnto God by this threefold cord whereof I haue spoken so shall our wayes be ordered aright and wee shall make a happy progresse euery day in that way which leades to eternall life By determination we begin to keepe a good course By supplication we continue in it By consideration we see whether we be right or wrong if we be out of the way consideration warnes vs to returne againe into it Happy is that man in whose life one of these three is alwayes an actour 4 Our life should be a daily progresse in godlinesse And fourthly by this Metaphor of walking that in our Christian conuersation there should be a continuall progresse in godlinesse For as in walking saith Basil the steps of the feete by a mutuall strife among themselues are changed in such sort that the foote which now is hindmost is formost next continuing alway this motion till we come to the place of our rest so should there be in the Christian such a continuall promouing of his
ordered as was the life of We ought to follow our guide as Israel did the Lord in the wildernes Israel in the wildernesse the Lord vvent before them by day in a cloud by night in a pillar of fire when the cloud remoued they remoued what way so euer it vvent they followed vvhere the cloud stood they camped thus the Lord led them by two and fortie stations fortie yeeres in the wildernesse though Canaan vvas not farre from them yet they entred not into it till the Lord directed them The Lord hath in like manner praysed be his name for it brought vs out of the land of our bondage he might if he had pleased long ere now haue entred vs into our Canaan but it pleaseth him for a time to exercise vs and to haue vs vvalking vp and downe this Wildernesse Let vs possesse our hearts with patience and reuerence the Lords dispensation in the meane time take heed that the Lord goe before vs that his word shine vnto vs as a lanthorne to our feet and that his holy spirit be our guide to lead vs in this righteousnesse then shall we be sure of a happy end of our iourney when we liue not as vve list but vnder the gouernment of the holy Spirit vvhen our rising and lying downe our resting and remouing and all the actions of our liues are gouerned by his direction As many as are led by the spirit If all were led with the All that professe Christ are not led by his spirit spirit of God the Apostle would not vse this distinction so many and no more are the sonnes of God as are led by the spirit of God The name and dignitie of the sonnes of God doth not belong to all men who are the Lords by creation nay not to all those who are his by profession As in the Arke of Noah there was a cursed Cham and a blessed Sem as in the schoole of Christ a traiterous Iudas and a beloued Iohn so are there many in this mixed fellowship of the visible Church who by outward profession pretends the stiles and priuiledges of the sonnes of God but are not of the Israel of God belongs not to the adoption Thinke it not therefore sufficient that yee are gathered to the fellowship of the visible Church but consider what place yee doe possesse in it I wish from my heart that none among vs all vvere in this barne-floore of Christ like vnto chaffe for it will be cast out and burnt with vnquenchable fire but that wee may all be found to be that good Wheat vvhich shall Math. 3. 12. bâ— gathered into the Lords garner it is indeede a great benefit that vvee are brought to the fellowship of the visible church which is so to cal it the outâ—ermost chamber of the house of God but onely blessed are they who are led by the spirit farther in to that secret chamber where God shewes his familiar presence and vnto which none are admitted but they who are of the communion of Saints And as for them who are not led by this spirit of grace What spirit leads the wicked Esay 29. 10. Hos 4. 10. it is certaine they are miscarried by another Spirit Concerning their minde the spirit of slumber couers their eyes that they cannot see and concerning their hart it is misruled by the spirit of fornication which causes them to erre and goe a whooring from God thus are they led not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought to the Lord in a peaceable manner whereof I haue spoken but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 driuen violently and carried away from the Lord ouerhaled with the furie of their affections snared of the Diuell and taken of him at his will Acts 7. 51. Esay 63. Ezech. 13. 3. resisting the holy Ghost yea vexing the holy spirit of the Lord. O miserable and vnhappy condition fearefull is the vvoe that lyes vpon those who follow their owne spirit let vs therefore take heed to our selues our wayes vvill declare vvhat spirit is our gouernour What made Caleb and Ioshua trust in the Lord and rest on his word vvhen all Israel murmured against him prouoked him to anger and compelled him to sweare that they should neuer enter into his rest what made them constant in so great a desertion the Lord declares it himselfe but there was another spirit in Numb 14. 24. my seruant Caleb saith the Lord. Certainely they who are led by the spirit of the Lord will wait vpon him and follow him albeit all the vvorld should forsake him but as for those who wanders from the Lord in the way of iniquitie their deeds makes it manifest they are led by the spirit of errour Last of all we learne here that all the sonnes of God are All the sonnes of God are partakers of his spirit pertakers of his spirit there is but one song among all those thousands triumphant in heauen that followes the Lambe and there is but one spirit in all these militant vpon earth that followes the Lord. Earthly fathers were they neuer so wise and holy doe not alway beget wise and holy children regenerate Adam hath wicked Caine for his eldest sonne faithfull Abraham hath faithlesse Ismael godly Isaac brings out prophane Esau religious Ezekiah begets idolatrous Manasses but the Lord our God whom so euer he begets he communicates vnto them his owne spirit and transformes them into his owne Image and therefore they are conuinced to be shamelesse lyers who in their deedes shew forth the image of Sathan and yet glories in vvord that they are the Children of God they are bastards and not the sonnes of God for it cannot be that the Lord should beget children to any other image but vnto his owne Verse 15. For yee haue not receiued the Spirit of bondage to feare againe but the Spirit of Adoption whereby we cry Abba Father THe Apostle to strengthen this former argument A three-fold operation of the Spirit in the Sons of God sets downe a short description in this and the subsequent verse of a threefold operation which the spirit maketh in them whom he leadeth for first he is vnto them a spirit of bondage working feare secondly hee is a Spirit of Adoption working loue through the sense of Gods mercie for he not onely makes them whom he leades the Sonnes of God but intimates vnto their spirits Gods loue towards them which otherwise was vnknowne vnto them and thirdly hee is a Spirit of intercession making vs to goe with boldnes to the throne of grace and call vpon God as vpon our Father Of the which the first part of his argument is made cleare that they vvho are led by the spirit of GOD are the Sonnes of God yea by the testimonie of the Spirit they themselues know that it is so and therefore in most homely and humble manner acknowledge him for their Father This the Apostle propones in such a manner that he
are not beloued of him 1 Ioh. 4. 10. easie to loue the Lord and euery man abhorres in word to be counted such a monster as hath not the loue of God but they are farre deceiued for man till hee be called by grace cannot loue the Lord herein is loue not that wee loued God but that hee loued vs. If now wee doe know him and know him so that we loue him it is because wee were first knowne of him and so knowne that wee were beloued of him not that there is any equalitie betweene these loues or that vve are able to match the Lord in affection non enim pari vbertâ—te sluunt hi duo amâ—res for these two loues flowes not in a like plenty as the running of a little strand is nothing in comparison of the great Ocean so is our loue to God as nothing if it be compared with his incomprehensible loue toward vs yet it is most certaine amor Dei amorâ—m animae parit it is Gods loue to vs vvhich begets in the soule a loue to God Nemo itaque se amari dissidat qui iam amat let no man therefore who loues God distrust that hee is beloued It is very comfortable that among all the pen-men of the holy Ghost none doe speake more of loue than Iohn euen he vvho vvas Christs beloued Disciple vvhom he loued aboue the rest for it doth teach vs that whosoeuer is greatly beloued of God shall also become a carefull practiser of loue toward others That therefore wee may know the heart of God toward He that would know Gods purpose toward him let him go downe to his own heart and not vp to Gods counsell vs it shall not be needfull that wee enter into secret counsell but let vs goe and enter into our owne hearts and there wee shall finde resolution albeit the Lord send not now to you that are men an Angell to vvitnesse as hee did to Daniel that he was a man greatly beloued of God or to testfie to you that are women that which hee did to Mary that shee vvas freely beloued of the Lord yet so many of you as vpon knowledge in sinceritie can say vvith Peter Lord Ioh. 21. 15. thou knowest that I loue thee haue here a testimonie no lesse certaine to wit his owne Oracle in his word to make you sure that ye are beloued of him And that the comfort may be the more sure vnto vs Loue the first affection that Sathan peruerted seeing loue is the principall token of our calling wee will speake a little of Loue that so we may know whether wee be endued with this most excellent grace of the spirit or no. Naturally the affection of Loue in man is so inordinate that not vnproperly Nazianzen called it dulcem tyrannum a sweet tyrannie that by deceitfull allurements compels the whole man to follow it and it is not only in it selfe distemperated but altogether set vpon wrong obiects our loue being so set vpon the creature that we neglect the Creator a feareful ingratitude that where in the beginning the Lord set vp man as Prince and ruler ouer all his creatures putting all the workes of his hands in subiection vnder him that man should meet the Lord with such vnthankefulnesse as to set in his affection euery creature before the Lord Doe yee Deut. so requite the Lord O ye foolish people and vnwise But as this was the first affection which Sathan through And the first which in our regeneration is rectified by the spirit of grace infidelitie peruerted turning it from the Lord and setting it vpon the forbidden tree so it is the first affection which in the regeneration is rectified by Faith and by which faith workes in the sanctification of the rest turning it from the creature and setting it vpon God Where we are to consider of the lawfull obiects of our loue and of the due measure of loue we owe vnto euery one of them The obiects of our loue are three the first is God the second is our selfe the third is our neighbour The first and principall obiect of our loue is the Lord The first obiect of reformed loue is God our God whom wee ought so to loue that wee loue him aboue all things and that for no other thing more than for himselfe in loue the Lord will not suffer a companion neither Father nor Mother Wife nor Children nay not thy owne life should be so deere to thee as that for any of these thou shouldst offend thy God otherwise hee tels thee himselfe that thou art not worthy of him and he wil not reckon thee among those that loue him Non amat Christum qui August de temp ser 223 aliquid plus quam Christum amat he loues not Christ who loues any thing more than Christ and then doe vve loue something more than him if from him we seeke any thing more than himselfe This is a mercinarie loue when man loueth God for his gifts It was obiected by Sathan vnto Iob but falsely for euen then when he was spoiled of all the earthly comforts which God had giuen him yet the loue of God continued in him from which he blessed the Lord. As the vvoman which loueth her husband because hee is rich is rather to be called a louer of his riches than of himselfe so the Worldling who with the carnall Israelite doth vvorship GOD for his wine and his oyle and the rest of those good things which God giues men is but an hyreling and not a sincere worshipper nor a chast louer of the Lord his God The second obiect of our loue is our selues for in that The second obiect of reformed loue in our selues He cannot loue his brother who loues not himselfe the Lord requireth that I loue my neighbour as my selfe it is manifest that first of all I ought to loue my selfe Hee that loueth not God cannot loue himselfe and he vvho loueth not himselfe cannot rightly loue his neighbour without the loue of God all the selfe-loue which is in man is but selfe-hatred As the franticke man who in his furie vvounds his owne body is pittied of all men as one that hath no pittie of himselfe so the prophane man who by multiplying transgressions slayeth his owne soule is more iustly to be accounted an hater of himselfe it is the holy loue of God that first teacheth thee to take heed vnto thy selfe to preserue both soule and body from the wrath to come and that worketh in thee an holy care to conforme thy selfe to the Lord whom thou louest and vvith vvhom thou desirest to remaine for euer Thus being taught to loue our selues we shall also learne to loue our neighbour the ordered loue of our selues being as I said that patterne according to which wee should loue our neighbour Prius itaque vide si nosti diligere Augustine teipsum tunc committam tibi proximum quem diligas sicut
pulchra terra sed pulchrior qui fecit illa the heauen and earth are beautifull but more beautifull is he who made them and therefore as oft as any good in the creature beginneth to steale our heart after it let vs in our affection goe vp to the Creator considering that the Lord hath not made these beautifull or profitable creatures that we should go a whooring after them but that by them as steps we should climbe vp to him that made them and rest in him The second cause that may breed the loue of God in vs if 2 Because hee hath first loued vs. we meditate vpon it is that the Lord hath first loued vs In 〈◊〉 eâ—m sâ—d non praeuentmus we haue found him but wee did not preuent him we know him now but were first known of him he sound vs first and that euen when wee were enemies vnto him dilexit non existentes into resistentes he loued Bernard vs when we were not yea when wee were rebels against him and shall we not now being reconciled by the death of his sonne endeauour to loue him againe Thirdly the Lord by his continuall gifts hath testified his 3 He hath declared his loue by innumerable gifts already giuen vs. loue to vs he hath not beene vnto vs as a wildernesse or as a land of darknesse if wee will remember and tell what the Lord hath done to our soule we shal finde we are ouercome with the multitude of his mercies there is none that hath deserued the loue of our hearts comparable to the Lord. If our loue be free let vs set it vpon him who is most worthy to be loued and if it be veniall let vs also giue it vnto him who hath giuen vs most for it And fourthly it shall waken in vs the loue of God if wee 4 Hee hath yet greater things which he hath prepared for vs to giue vs. consider in our hearts what great things the Lord hath promised to giue vnto vs euen such as the eye hath not seene and the eare hath neuer heard life without death youth without age light vvithout darknesse ioy without sadnesse a kingdome vvithout a change and in a vvord he shall then Aug. de ciuit dei l. 10. c. 18 Our loue to God must be tryed by the effects thereof giue vs a blessed life non de his quae condidit sed de seipso not of those things which he hath made but of himselfe But to returne to our former purpose that we may know whether this holy loue be created in our hearts by the spirit of grace or no wee must try it by the fruits and effects of loue whereof now it shall content vs to touch a few First 1 Property of Loue it longs to obtaine that which is beloued it is the nature of Loue that it earnestly desires and seekes to obtaine that which is beloued Hereby shalt thou know vvhether thy affection of loue be ordered by Christ or remaine as yet disordered by Sathan The affection which Christ hath sanctified vvill follow vpward seeking to be there where he is Euery thing naturally returnes to the owne original as the waters goe downe to the deepe from whence they came so carnall loue powred out like water returnes to Sathan who begat it and carries miserable man captiued with it downward to the bottomlesse pit but holy loue being as a sparke of heauenly fire kindled in our hearts by the holy Ghost ascends continually and rauishes vs vpward toward the Lord from whom it came not suffering vs to rest till we enioy him Let this then be the first tryall of our loue if we vse carefully Wee loue not God if wee vse not the exercises of the word and prayer seeing by them onely we haue familiaritie with God vpon earth Psal 110. 97. Psal 26. 8. Psal 27. 2. those holy meanes by which we keepe and entertaine familiaritie with our God it is an argument that wee loue him and what other meanes is there by which man vpon earth is familiar with God but the exercises of the word and prayer Godly Dauid who protests in some places that he loued the Lord prooues it in other by the like of these reasons O how loue I thy law it is my meditation continually and againe I haue loued the habitation of thine house and the place where thine honour dâ—â—els One thing haue I desired of the Lord that I may dwell in the house of my God all the dayes of my life to behold the beauty of the Lord and to visit his holy temple As this doth serue for the comfort of those who delight in the exercise of the word and prayer so doth it serue for the conuiction of those to whom any other place is more amiable than the tabernacles of God an euident proofe they haue not the loue of God because they neglect the meanes euen when they are offered by which familiar accesse is gotten vnto the Lord. And againe because the sight we haue of God in this life Wee loue not God if we long not to be with him in heauen wher he shews his most familiar presence is but through a vaile and the tast wee get of his goodnesse is but in part and that in the life to come the Lord will fully embrace vs in the armes of his mercy and kisse vs for euer with the kisses of his mouth therefore is it that the soule which vnfainedly loues the Lord cannot rest content with that familiaritie vvhich by the Word and Prayer it hath with GOD in this life but doth long most earnestly to be with the Lord vvhere shee knoweth that in a more excellent manner shee shall embrace him whereof proceedeth these and such like complaints As the Hart brayeth for the Psal 42. 1. riuers of water so panteth my soule after thee O God O when shall I come and appeare before the presence of my God My Psal 143. Phillip 1. Soule desireth after thee as the thirstie land For I would be dissolued and be with the Lord Therefore come euen so come Reuel 22. Lord Iesus But alas here are vvee taken in our sinnes thou sayest How by this tryal it is found that many are void of the loue of God thou louest the Lord but how is it then that thou longest not to see him neyther desirest thou to be with him yea a small appearance of the day of death or mention of the day of iudgement doth terrifie and afray thee where as otherwise if thou didst loue him they would be ioyfull dayes vnto thee seeing in the one wee goe to him and in the other he commeth to vs to gather vs and take vs thether where he is Surely those men who contenting themselues vvith the gifts of God in this life thinke not long to enioy himselfe are but like an adulterous woman who if so be she possesse the goods of her husband regards not albeit shee
Lord promises a blessing In that day saith the Lord I will heare the heauens and they shall heare the earth and the earth shall heare the corne and the wine and the oyle and they shall heare Israell And that he keepes the same order in bestowing spiritual blessings we are taught by the Apostle vvhen hee saith that before vve be saued we Rom. 10. 13. must call on the name of the Lord before vve call on his name we must beleeue before we beleeue we must heare before we heare there must be preaching whereof it is euident that they who neglect and contemne the ordinary meanes of saluation do giue out a very hard sentence against themselues which is that if they so continue they doe not appertaine vnto election And againe for our further comfort wee haue here to Comfort our election before time cannot be disanulled by any creature made in time marke the certaintie and soliditie of our saluation it is neither to day nor yesterday that the Lord concluded to be mercifull vnto vs our election beganne not with our selues before the mountaines were made before the earth and the world were formed euen from euerlasting to euerlasting the Lord is our God What creature then is able to disanull that which God hath vvilled before that euer a creature was onely let vs labour that as our election is sure in it selfe so we may make it sure in vs by walking in a good conscience before the Lord and then vve shall not care what man or Angell say to the contrarie against it they are but posterior creatures and what intrest can they haue to gainesay that vvhich GOD hath done before that they vvere Happy are they vvho are rooted grounded and builded vpon this rocke no stormy waue of the Sea shall ouerturne them no rage of tentation nor power of the gates of hell shall preuaile against them Lastly vve are taught here by the holy Apostle that all Sauing grace is communicated to few therefore should be the more esteemed men are not foreknowne all are not predestinated to life otherwise there vvere not an election there is onely a certaine and definit number vvhich belong to the election of Grace a fulnesse both of Iewes and Gentiles a number not knowne to vs but knowne to the Lord not one more nor one lesse shall be partakers of saluation Many saith our Sauiour shall come from the East and from the West and shall sit with Abraham Isaac and Iacob in the kingdome of Mat. 8. 11. God hee saith not all the children of the East shall come but many shall come This should vvaken in vs a holy care so long as the calling of God continues among vs to take heed to our selues striuing to thrust in at the doore of the kingdome of heauen for it suffers violence and the violent take it the fewer there be to be receiued into the kingdome the more we should labour to be of that number Wee see So it is in nature that rarest things are most regarded that in nature things that are common were they neuer so excellent are not esteemed the Sunne because common to all is regarded of few though it be a very excellent and profitable creature but parcels of the earth possessed by men in propertie are much more remembred and regarded by those to vvhom they belong riches and honor are in greater account among men because few attaine vnto them and if vvee vvere as wise in spirituall things that grace of Christ vvhich brings saluation would be more precious and deere vnto vs because it is communicated to few The Lord giue vs grace to consider rightly of it in time To be made like to the image of the Sonne The Apostle Predestination is vnto glory by a conformitie with Christ in our present life insists not in the rest of the linckes of the Chaine hauing touched them he leaues them onely he insists in this lincke of Predestination teaching vs that hee vseth not here the vvord of Predestination generally but restraines it to Predestination vnto life as also that vvee cannot step from election to glory but by a conformitie vvith Christ vvhich is most necessarie for vs to marke for albeit there be great comfort in the consideration of Gods immutable purpose ordayning man to life as also in the consideration of that glory vvhereunto we are ordayned yet neither of them can comfort vs vnlesse vvee be sure that our life is proceeding from election to glorification by the right meanes The first and neerest end of election in regard of man Ephes 1. 4. As Christ is the life so is he the way neither can wee come to life but by the way Ioh. 14. 6. is his sanctification for the Lord hath chosen vs that vvee should be holy the second and furthest end is mans glorification The same Lord Iesus who said I am the life said in like manner I am the way and the veritie if thou wouldst be at life lye not stil in thy sinnes but rise and walke in the way and if thou knowest not the way learne it from him who is veritie Let not presumption which slayes the wicked ouertake thee they passe ouer the matter of their saluation with a wanton vvord their hearts are prophane yea they boast with their tongues that they are sure to be saued but this is a vaine reioycing for he that walkes not in the way how is it possible that he can come to the end assuredly he shal neuer come where Christ is to liue with him that vvalkes not after Christ in newnesse of life This conformitie vvith the Lord Iesus vvhereunto wee Conformitie with Christ wherein it stands are predestinated is partly in this life partly in the life to come Our conformitie in the life to come shall stand in liuing and raigning vvith Christ which is our glorification whereof he speakes hereafter Our conformitie in this life stands in liuing and suffering with Christ and of this hee speakes here to liue godly after the rule of Christ to suffer patiently after the similitude of Christ are the two parts of our present conformitie with him The Lord Iesus is giuen vs of the Father both to be a Sauiour and an example vnlesse wee make him an example to follow him in our doing and suffering he shall not be vnto vs a Sauiour Here we are to marke that the workes done by Christ in Workes done by Christ are threefold 1. personall workes of Redemption 2. Miracles 3. workes of a godly life our nature are threefold first his personall workes of Redemption as that he vvas borne of the Virgin that he suffered the cursed death of the Crosse for the expâ—ation of our sinnes that he rose the third day for our iustification that he ascended triumphantly into heauen leading captiuitie captiue Secondly his workes of miracles as that hee fasted forty dayes gaue sight to the blinde life to the dead and such
Simeon when he saw that promised saluation and embraced the Lord Iesus in hâ—s armes Hereof ariseth to vs first a lesson of comfort if the beginnings By the ioyfull first fruits of eternall life we may iudge of the fulnesse thereof Bern. in cap. ieiun Ser. 2. of this glorie be so great that as S. Peter saith they bring vs to ioy vnspeakeable and glorious what shal the fulnesse thereof be let this waken in vs a loathing of these vaine perishing pleasures and a longing for that better and more enduring substance Certe non sunt tibi nota futura gaudâ—â— si non renuit consâ—lari anima tua donec veniant thou knowest not those ioyes which are to come if thy soule doe not refuse all comfort till they come vnto thee Certe si sempiterna Basil ser in Gord. Mart. essent haec terrena tamen prae coelestibus essent commntanda Certainely albeit these earthly things were eternall yet were they to be exchanged with those that are heauenly And therefore let the little tast of that ioy which wee haue now worke in vs a greater hunger and thirst after the fulnes thereof And againe we are here to be remembred that as pearles This ioy is not found but in the depth of a contrite heart are found in the bottome of the water and gold is not gotten in the superfice but bosome of the earth so this ioy is not to be found but in the inward parts of a broken contrite spirit many speake of this ioy who neuer felt it Righteousnesse is the mother of Peace and Peace the mother of Ioy they who haue not learned to doe well and cannot mourne for the euill which they haue done how shall they taste of the ioyes of God we must pierce by the hammer of contrition into the very inward of our hearts or euer wee can finde the refreshing springs of Gods sweet consolations arising vnto vs. It deceiues many that they think eternall life is not begunne but after death but assuredly except now thou get the beginnings thou shalt neuer hereafter attaine to the perfections thereof and therefore looke to it in time As for the second degree of this glory which is a neerer Of the second and third degree of eternal Life vnion of our soules vvith Iesus Christ after our dissolution by death it is not my purpose now to insist in it As for the third degree which consists in the glorification both of our soules and bodies wee haue spoken of it before specially in the 18. verse Now the Tabernacle of God is vvith men but then shall our securitie be without feare and our glory consummated when we shall dwell in the Tabernacle of God vnto the which the Lord bring vs all for Iesus Christs sake Amen TO THE MOST EXCELLENT VERTVOVS AND GRACIOVS PRINCE HENRY by the Grace of God Prince of Wales and Heyre Apparent vnto the most famous Kingdomes of England Scotland France and Ireland All happinesse in this life and eternall Glory in the life to come THat which the Apostle hath seuerally deliuered in the two former Discourses dedicated to your most Royall Parents hee now in this last Treatise collects and conioynes in one which therfore of right can appertaine to none more then to you Sir who being by them both the happy fruit of heauenly prouidence and deerest pledge of their mutuall loue and ioy may iustly challenge interest in the smallest good ouer which their names are named Sir here is the way to that Crowne of Triumph which the more you know the more I hope shall you place your glory in it Crownes of earthly Kingdomes are indeede the gifts of God but such as bring not so much Honour as they breed vnquietnesse O nobilem magis quam foelicem pannum said Antigonus If the cares which dwell in the Diadem were knowne no man would stoope to the ground to take it vp said Seleucus And albeit it be not giuen to all to know this in their entrie to Honour yet are they all compelled to acknowledge it in the end Seuerus Monarch of the world found his Crownes but comfortlesse to him in death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue said he beene all things and it profiteth me nothing Not onely the teares of Xerxes but the laments of Salomon may witnesse to all the world that the end of the worme-eaten pleasures of this life is heauie displeasure yea the golden head of Babell had at length worms spread ouer him worms to couer him Esa 14. For all flesh is grasse and the glory thereof as the flowre of the field Onely the word of the Lord endures for euer By which that same God who hath called you to be an apparant Heyre of the most famous Kingdomes on earth doth also call your Grace to a more certaine inheritance of a better Kingdome in heauen which cannot be shaken whereby aboue other Princes and Rulers of the earth yee are blessed if so be yee answere your Calling endeauouring to be no lesse than you are named Principem te agnosce ne seruias affectibus It is vnseemely in any but most of all in a Prince to become a seruant eyther to the corrupt humours of men without him who creeping in into the Courts of Kings like wormes into the bosome of excellent trees doe nothing but consume them whom godly Constantine properly called Tineas Sorices palatij subtile peruerters of the good inclination of Princes in manners and Religion where they can preuaile or yet to the disordered affections of his owne heart which if they be not restrained doe quickly turne the glory of a man into shame What did it profit Cham that hee was the Sonne of Noah the Monarch of the world and Patriarch of the Church in his time or that hee was the Heyre of the third part Chrysost of the world vitia siquidem voluntatis vicerunt priuilegia naturae his owne vndantoned will bursting out in contempt of his Father brought vpon him that curse and shamefull name A seruant of Seruants which was neuer taken from him Seeing God as saith the Apostle is the glory of man what honour can make that man glorious who carries not the image of God consisting in righteousnesse and true holinesse but especially a King whom the very Ethnicks called Animata Dei imago in terris should carefully keep that Image which keepes his glory Naturally facilius alijs quam nobis imperamus but in very deede he shall neuer be a skilfull Ruler of others who is not first taught of God to rule himselfe decet eum qui alijs praefectus est interiora sua decenter Basil adornare The best remedy against both these euils is to embrace that wholesome counsell giuen by God to the Gouernors of his people Let not the booke of the Law depart from thee but meditate in it day and night that thou maist do according to all that is written therein turne not
with the Apostle in whatsoeuer state we are to be content remembring that euery mans portion of vvorldly things is measured vnto him from the Lord. We see that a steward in a family ministers not alike vnto all that are in it the aged and the young the seruant and the Lord receiues not a like portion yet no man gainsayes it and shall we not reuerence the Lords dispensation who is the greatest steward of his family in heauen and earth shall we murmure against him if he giue Beniamin a double portion and bestow vpon some of his children these worldly things in greater aboundance than he doth vpon others farre be it from vs for he dispenses these perishing things in great wisedome and loue toward vs as he seeth may be best for vs. Certainely we ought so to Hee hath no cause to complaine to whoÌ„ the father hath giuen his Son for an irreuocable gift reioyce in that great gift the Lord Iesus whom the Father hath giuen vs and in whom he hath blessed vs with all spirituall blessings that we take no thought for any other thing whatsoeuer which he hath thought expedient to hold from vs. Oh that wee could giue vnto the Lord this glory as to say without grudging O Lord Iesus I can want nothing seeing I haue thee to be my portion And further seeing all these things are dispensed and Our care and labour is but vaine without his blessing giuen by GOD let vs as I said in our callings aboue all things seeke his blessing Adam may make himselfe a garment but it shall not couer his nakednesse Ionas may build himselfe a booth but it shall not defend him from the heat of the Sunne Peter fished all night and hee profited nothing till Iesus spake the word Though we rise early and lye Psal 127. 2. downe late and eate the bread of sorrow yet shall wee labour in vaine vnlesse the Lord giue the blessing Let vs therefore so vse the meanes that with them we ioyne prayer moderating our care let vs commit the successe to the Lord. It is true that Religion allowes not carelesnesse yea by the contrary it commaunds vs to be carefull for those whom God hath committed vnto vs If any man care not for his houshold he is 1 Tim. 5. 8. worse than an infidell This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moderate foreseeing of things which are needfull but there is an vnlawfull care Two sorts of cares the daughter of distrust whereby men are carried either beyond lawfull meanes or else if the meanes be lawfull beyond the measure of a temperate affection as though a man had not a Father â— heauen to care for him or were able to compasse things by his owne wit This care is not vnprofitable onely but full of many perturbations for vvhich our Sauiour compares it to thornes which are most easily gouerned when they are most lightly touched whereas hee vvho gripes them hardly inuolues them and makes them more perplex and hurts himselfe also Our Sauiour correcting Martha for too much care of the vvorldly part Luke 10. 41. ioynes these two thou art carefull about many things and arâ— troubled telling vs that which we finde in experience that many worldly cares breeds many troubles Let vs walk therefore in the right way vsing the meanes in sobernesse let vs cast our care on the Lord. Last of all it is to be marked here that the Apostle saith Christ is the chiefe gift all other gifts are but pendicles giuen with him that God with Christ giues all things vnto vs so then Iesus Christ is the maine and great gift and all other things are but pendicles annexed vnto it Other gifts without Christ haue a shew of comfort but renders no solide comfort in the end they shall be deceiued at length who glories in other things were they neuer so excellent while as they are strangers from Christ When God said to Abraham feare not I am thy buckler and thy exceeding great reward not considering Geâ— 15. 1. what the Lord offered to him hee answered in his weakenesse O Lord what canst thou giue me seeing I goe childlesse Verse 2. Euen he who was the Father of the faithfull could not conceiue how great good God promised to him when hee promised himselfe to be his reward And therefore let vs suspecting our weakenesse that it carry vs not into the like errour watch ouer our owne hearts that they be not set vpon Gods secondary gifts more than vpon himselfe Albeit the Lord should giue vs pleasant Canaan for an inheritance and multiply our posteritie as the starres of heauen yet will we say O Lord all these shall not content vs vnlesse thou dost giue vs thy selfe It doth more reioyce vs that thou hast giuen vs thy Sonne Iesus to be our Sauiour than that thou hast subdued all the vvorks of thine hands vnder vs. Verse 33. Who shall lay any thing to the charge of Gods chosen it is God that iustifies THe Apostle in his generall triumph contained The Apostles particular triumph first against sinne secondly against the crosse in the last two Verses hauing proclaimed a defiance to all the enemies of a Christian doth now begin to challenge them particularly triumphing first against sinne Verse 33. 34. thereafter against all sort of afflictions that come vpon vs by vvhatsoeuer instruments visible or inuisible Wee â—egun first at his triumph against sinne who saith he shall lay any thing to the charge of Gods chosen he excepts no person neyther is any eyther in heauen in earth or in hell able to doe it hee reserues no sort of sinne seeke what they will there is nothing to be found in the Christian to accuse him and condemne him his interrogation is plaine his answere is supprest his reason is subioyned It is God that iustifies vvhere the supreame Iudge absolues can any inferiour Iudge whatsoeuer condemne Where first vve haue to consider vvho is hee that this A man relieued of the burden of sinne is filled with ioy 1 Tim. 1. 15. 1 Cor. 15. 9. manner of vvay triumphs Is it not Paul vvho before his conuersion vvas a persecuter a blasphemer and an oppresser vvho confesseth himselfe to be the chiefe of all sinners and the least of all Saints yea indeed the same is hee but marke such a one hee was indeed but hath gotten mercy and therefore now like a man relieued of a heauie burthen vvhich before oppressed him hee reioyces and triumphes Certainely no greater comfort can come to man than to feele his sins forgiuen him this onely causeth true reioycing See this in Dauid as long as the burden of sinne lay vpon his conscience it prest out the very naturall moysture of his body he had no rest night nor day but from the time that once Nathan proclaimed to him remission and that in his owne conscience he felt his sinne forgiuen him then he cryed â—ut O blessed is
HEAVEN OPENED VVHEREIN THE COVNSAILE OF GOD CONCERNING mans Saluation is yet more cleerely manifested so that they that haue eyes may come and see the Christian possessed and crowned in his heauenly Kingdome Which is the greatest and last benefit we haue by Christ Iesus our Lord. Come and see First written and now newly amended and enlarged by Mr. William Cowper Minister of Gods word LONDON Printed by Thomas Snodham for Thomas Archer and are to be sould at his shop in Popes-head Pallace 1611. TO THE MOST SACRED CHRISTIAN TRVELY CATHOLIKE AND mightie Prince JAMES King of Great Britaine France and Ireland defender of the Faith c. SIR The Apostle S. Paule that Act. 9. 15. chosen vessell of God and his ambassadour sent forth into the world to bring in the house of Iapheth into the tents of Sem Gen. 9. 27. hauing in his peregrination vndertaken for preaching from Ierusalem vnto Illyricu seene Rom. 15. 19. the most pleasant parts of the world and in an extasie transported from earth into the third heauen seene also 2 Cor. 12. the pleasures of Paradise as one who knew both not by naked speculation but experience giues out his iudgement of both that the most excellent things of this world Philip. 3. 8. were but dung in respect of the Lord Iesus and that whatsoeuer pleasure on earth may delight the eye or eare 1 Cor. â— 9. of man is by infinite degrees inferiour to those which God hath prepared for his children and therefore passing by both the pleasures of life and terrors of death he fixed his eyes stedfastly vpon that prize of the high calling of Philip. 3. 14. God forgetting all other things he became carefull onely of this one so to runne and fulfill his course with ioy that Act. 20. 24. he might obtaine that crowne This as hee had learned 1. Cor. 9. 25. like a good disciple in the schoole of Christ so like a faithfull Doctor doth he here deliuer it vnto others letting vs see that the onely comfort of a Christian on earth consists in this to know that his name is written in heauen in the booke of life which as in this treatise he confirmeth vnto vs by the inseparable commixion of the lincks of the golden chaine of saluation specially of our calling with our election and glorification so he endeuors to draw the hearts of all the children of God toward it as that maine and onely point wherein true peace and ioy is to be found and without which all other comforts in the world yea Luke 20. 20 though it were superioritie ouer all the Angels of darkenesse in hell and all the bodies of men on earth shall be Iob. 16. 2. found in the end but miserable comforters I may truly say what I haue found in experience that this the Apostles most comfortable treatise to such as can Come and see shall not onely be as the top of Pisgah Deut. 34 to Moses out of which hee saw the promised Canaan but that also the man effectually called shall heare in it the testimony of the heauenly oracle speyking to his heart as cleerely as the Angel did vnto Daniel that hee is a Dan. 9. 13. man beloued of God elected an heire of grace and glory And therefore hauing resolued to make common for the vse of others those comfortable meditations which it pleased God out of this excellent treatise to communicate vnto me I was also after long haesitation emboldned to present them to your Maiestie not as of minde to bring by them any good vnto your Highnesse but begging to them from your sacred name fauourable protection For I humbly acknowledge that from so base a minde as mine is nothing can proceede worthy so great a Maiestie as God hath made you not so much in regard of those famous Kingdomes ouer which your Highnesse stretches out your Scepter as of those gifts of gouernment by which ye rule Your Highnesse hauing receiued from God cum Diademate diuinum oleum cum Sceptro oculum Kingly authoritie with Christian wisedome sacred Maiestie with singular meekenesse being so euident in your Highnesse that by them the worst sort of your Maiesties subiects haue been wonderfully conuinced the better sort confirmed to feare you as their King to loue you as their Father A conquest aboue which no greater can be Cum amari coli diligi maius sit imperio And this is it which hath ouercome in me all contrarie feares arising of the conscience of my weaknesse that when yâ—ur Highnesse great wisedome shall perceiue in these labours my great infirmities yet your Maiestie of your rare meeknesse will fauourably censure them Euen the starres which are obscured in presence of the sunne are profitable in his absence to giue light to the earth and howsoeuer any light that is in these discourses shall vnder your Highnesse eye be indeede but darkenesse yet if with your Highnesse fauor they be allowed to giue such glimmering light as they haue vnto others it shal be no small comfort vnto me and my greatest thankefulnesse shal be declared in my dayly prayers vnto the Lord God for your Maiestie that the name of Iacobs God may defend you from all euill and the Lord may send you help out of his Sanctuarie in all your need according as hee hath done Psal 20. 1. O King beloued of God hated of none but for Gods sake Psal 21. 1. keepe still your heart in the loue of God and his truth Reioyce in the strength of your God and feare not Psal 56. 4. what flesh can doe vnto you Is it not the Lord who Psal 18. 43. set your Highnesse on the throne to be a feeder of his people Israel Is it not the Lord who hath deliuered your Maiestie from the contentions of the people and secret snares of your cursed enimies though the Archers Gen. 49. 23. grieued you hated you and shot at you were not the hands of your armes strengthened by the hands of the Gen. 49. 25. mightie God of Iacob Is it not the almightie who hath blessed your Maiesty with heauenly blessings from aboue with blessings of the depth that lyes beneath with blessings Psal 21. 3. of the breast and wombe Sir let his liberall blessings wherewith the Lord your God hath preuented you be so many obligations binding Psal 18. 50 your Highnesse to honour the Lord who hath honoured Gen. 12. 1. you Let his fore past manifold deliuerances be as so many confirmations that if your Maiestie rest in him and Psal 68. 20. not in man he will still be a buckler vnto you Let Abaddon the King of the Locusts that Romish vsurper rage Reuel 9. 11. Vnto the Lord belongs the issues of death Can Balaam curse where God hath blessed yea can Sathan Numb 23. 8. hurt the man who is hedged by the Lord Let the Iob. 1. 10. Ambassadours