Psal 58.6 and Psal 59.6 So Paul calleth false teachers dogges snarling against the preaching of the truth sometime they are called swine to disgrace the filthinesse of mans nature sometime for their cruelty to Beares robbed of their whelpes sometimes for their boldnesse to Wolues as Mat. 10. Christ saith I send you as sheepe among Wolues which vers 16. he expounds to be among men sometime to Buls Psalm 22. The fat Buls of Basan seeke to deuoure me sometime to wild Boares as Dauid praieth O Lord set a hedge before thy vineyard for feare of wild Boares Psal 80.13 they are so full of rage sometime for the subtilty they are tearmed Foxes as Christ saith Gord that Fox speaking of Herod that I will preach to day and to morrow Luk. 13.32 sometime to horse-leaches Prou. 30.15 which haue two daughters that crie bring bring they are so full of cruelty so Psal 22. those that persecute and afflict the Church are called Vnicornes and heere the Pharisees are named Vipers that would eate and deuoure the Church and yet they would come to heare which made their sinne so much the heauier that they would come to so holy a place with so vnholy harts Thus doâ—â— sinne strangely change vs and thus are men when the Lord hâ—â—â— giuen them ouer that they haue not the property of one beak but of all beasts for they are as malicious as Apes as enuious as Serpents and as venimous as Adders and yet they dare come and state the Lord in the face in his congregation hauing neuer communed with their hearts before This is that the Lord complaineth of Ier. 7.9 Will you steale and commit adultery auburne incense vnto Baal and come and stand before me in this house where my name is called vpon Nay the Lord abhorreth all such manner of worship and sacrifice as himselfe protesteth Esa 66. The sacrifice of a sheepe in this sort I esteeme as the bloud of a mâ—â— For though the meanes to auoid the wrath to come be by conming to Gods ordinance of preaching yet to come with a pharisaicall heart doth but increase the vengeance and hasten thy destruction Now for the instruction Bring foorth therefore fruits c. Marke how plainly and precisely Iohn doth stand vpon an open declaration of repentance by amendement of life for euery one may say he meaneth well which if he doe he will not be ashamed to bring it foorth So as if we will be trees of righteousnesse engrafted into Christ we must shew foorth the fruits and not the leaues of righteousnesse by the operation of his spirit for thou canst not be one flesh with a harlot and one spirit with the Lord Iesus 1. Cor. 6. and charitie ought not to make mee beleeue him to be Christs sheepe that heareth not his voice So as marke that the Lord measureth the flowre of our hearts by the fruit of our lips for Out of the abundance of the heart the mouth speaketh and men may see our hearts through our hands Since then the Lord requireth that wee should approoue our faith to men and manifest our reconciliation with God in heauen by the works of loue shewed to men on earth let vs weigh our steppes that they may be straight watch ouer our words that they may be gracious passe nothing through our fingers that shall be entangled with the hurt of our neighbour but measure out our actions by the rule and square of religious loue And say not with your selues c. This is the second point before deliuered namely the godlie and graue exhortation Iohn made vnto these false hearted Pharisees and Sadduces containing two parts first what they should do Amend their liues Secondly what they should not doe that they should not presume vpon the externall priuiledge they had of being circumcised as the children of Abraham For this was the error of their iudgement that the whole seed of Abraham by generation of the flesh were within the couenant of grace to be saued And this is the obiection implied and answered by S. Paul Rom. 9.6.7 namely that if the Iewes were cast away then the word of the Lord was fallen away because it is said I will be thy God and the God of thy seed for euer which is confuted there by the Apostle by a distinction of a double seed There is an Israel in the couenant and an Israel out of the couenant So as there is a double election in the house of Israel first generall that all that came of the loines of Abraham should haue this dignity to be accounted within the couenant to partake of the word and seale of circumcision The second is a speciall election out of the former that out of the seed of Abraham one seed onely should be saued as it is Malach. 1.2 Is not Esau Iacobs brother yet haue I hated Esau and loued Iacob Whereby appeareth there is a speciall election out of the generall so as the grace of the couenant was offered to all Israel and all Israel differed from the vncircumcised nations yet the promise was effectuall onely in the elect Whereupon gather that if these Pharisees had not beene blinded and bereaued of the spirit of truth they would neuer haue stood vpon any externall priuiledge for the promise being made indefinitely had beene fulfilled if ten onely had beene saued for the Scripture goeth onely thus farre I will be the God of thy seed not of all thy seed And this the Apostle proueth in the place before thus If all the Iewes were within the compasse of the promise and the couenant of grace by vertue of the outward seale of cutting the foreskin of the flesh then it was necessary the first borne should bee and that he might challenge this assoone as any to be saued But this was not so for in Ismael the eldest was not the promise but in Isaac shall thy seed be called so as God declared his purpose by distinguishing them at first when the couenant was but new made while Abraham himselfe liued and when he had but two sonnes And lest this particular example might bee excepted against by reason of the disparagement in their birth Israel being borne of the bond-woman Take saith the Apostle Esau borne of the same wombe begot of the same father yea borne at the same time almost and if there were any prerogatiue it was Esaus for he was eldest both of them circumcised yet did not the promise pertaine to Esau as is proued by two testimonies of Scripture Gen. 25 23. The elder shall serue the yonger and Mal. 1.2 I haue loued Iacob and hated Esau his seruitude in the flesh being ioyned with the hatred of God vpon his soule So as the difference betweene the children of Abraham according to the flesh onely and according to the flesh and spirit also standeth in these two things first in Gods secret purpose whom to glorifie and whom to reiect secondly in the effects of faith and
the euerlasting curse of God for so are we all by nature in which nature of ours he representing vs became vile before his father in respect of vs. But now for the punishment of sinne vpon him that was not imaginarie but true and sensible both in soule and body so extreame as in anguish of spirit he was driuen to crie My God my God why hast thou forsaken me yea the death he endured was in it owne kind accursed as it is written Deut. 21.23 Cursed is euery one that hangeth on the tree yea looke what miseries what wants what dangers he did vndergoe and taste of from his birth to his ascension into heauen the same he suffered and slept in onely for vs which cleareth the iustice of God that a righteous man should smart for vs sinners because we are in him and he in vs which I vrge the more that we may see the great price the sonne of God paied for our redemption to stirre vs vp to a better and deeper consideration of it he being the only shepheard that euer gaue his life for his sheepe the only lambe which being vnspotted in himselfe did euer take vpon him the scabbes and vlcers of the whole flocke the onely man full of sorrowes and experience of infirmities whom the world iudged as plagued smitten of God and humbled yet was it onely for our iniquities that the chastisement of our peace might be vpon him Therfore as Esay 53.11 let him see the trauell of his soule that is the fruit of his labour and the efficacy of his death in the saluation of vs his people For the other profit it is also double as first we are made partakers of his graces secondly of the glorie for his graces And this standeth also with the iustice of God that he being in vs and we in him God must needs with him giue vs all things also Now the graces we taste of by this coniunction are twofold first by imputation which is his satisfaction for our sinnes we being starke bankerupts able to pay nothing and the benefit of his obedience we being rebellious bastards able to fulfill nothing secondly in our selues but drawen and deriued from Christ the fountaine as the change of our affections reforming of our iudgements renuing of our minds mortification a sanctified life and these graces did farre more abound in Christ then euer they did in Adam in his integrity for he was flesh made â—â—t after the image of God wheras this flesh Christ had the God head dwelling in him bodily as Col. 1.18 had in all things the preheminence that we might tast of the fulnes of his graces as far as is fit And for the second much is the glory for his graces namly eternall life of this hee hath also made vs partakers ye as if he had no other errand to heauen he saith Io. 14.32 I go to prepare a place for you in my fathers house Therfore let vs not say in our hearts that is let vs not doubt but assure our selues that as Christ is ascended so shall we and it is no presumption to beleeue that the Lord for his Sonnes sake will saue thee for he hath first giuen thee his word and promise He that beleeueth and repenteth shall be saued so as if thou canst apply repentance to thy selfe thou maiest challenge him on his word and secondly thou hast his oath hee sware to Abraham that his seed through his faith should be blessed and this hath Christ sworne againe A men Amen he that beleeueth is already translated from death to life shewing the certainty of it by the maner of speech as if it were already done and if thou wilt relie vpon neither of the former he hath thirdly left thee a pawne that is his spirit to guide and conduct thee in the right way that though thy selfe connot be in heauen as yet yet thy affections may be in the bosome of Christ and that thy faith in his resurrection may assure thee of thy incorruption and thy comfort in his sitting at the right hand of God may rebound backe vpon thy owne soule in being an vndoubted testimony of thy exaltation and aduancement heereafter for where Christ is there by reason of this coniunction betweene thee and him thou must needs be also Hence ariseth a most comfortable instruction for an afflicted conscience for Sathan will lay a whole scrowle of particular sins before thee charge thee that there be many omitted wherein thou hast offended that corruption is so worne into thy bones and lieth so low at the heart as it cannot be taken forth but must needs rankle to damnation and that thy sinnes are in their number so many and in their weight so heauy as there can be no case nor satisfaction for them Thou must confesse thou art indeed in thy selfe a worme vnworthy to creepe vpon the earth but in Christ as bold and strong as a lion yea if thou canst appropriate the sufferings of Christ to thy selfe in particular as the Gospâ—â— propounds them generally thou maiest answer that by the â—â—rity of his birth the obedience of his life and the bitternesse of his death he hath clensed thee from thy sinne wherein thou wert conceiued made vp the breach of thy rebellion and ransomed thee from the cruelty of that second death whereinto thou wert plunged by thine actuall pollution this thou knowest because thou art one with him and he with thee True indeed sathan will confesse that Christ took our flesh vpon him as himself said in the Gospell that he was come before his time to torment him but yet he will suggest that Christ being but one his satisfaction can be but for one and he will tell thee in this truely that the sinnes of all men are infinite and the wrath of God for them is infinite for which the satisfaction of Christ must bee as infinite which saith he cannot be To which answer that as by the first Adam all men are made sinners so by the second Adam which is Christ all that beleeue are made righteous and as Adam can damne all that shall be damned for all in him did eate of the forbidden fruit so Christ can saue all that shall be saued for all in him are brought againe into the Paradise of God Reu. 2.7 In Rom. 5.14 and 1. Cor. 15.22 Adam is said to be a figure of Christ wherein they agree in this that as Adam gaue as much as he had to his posterity so doth Christ proportionably giue that he hath to those that be his Adam gaue sinne and death Christ giueth life and grace And they disagree in three respects first we receaue sin from Adam by nature but we receaue not the graces of Christ and life eternall by nature but by imputation and by grace only and not by imitation for we cannot imitate Christ in euery thing secondly by Adam came only originall sinne not actuall but Christ hath satisfied for both
comfort of the scriptures yet the Lord after he hath sufficiently humbled vs if we goe on with a simple heart and perseuere as these Wise-men did in their iourney in a time vnlooked for he will kindle in vs the former light and take away that foggy mist that obscured the Sunne of righteousnes and it shall clearely shine vpon vs and our ioy in the holy Ghost shall bee multiplied and the Lord will ease that heart that was before troden downe with the burden of sinne Now in that it is said they found the babe lying in a cratch we may consider how strangely and strongly the Lord did exercise the faith and perswasion of these Wise-men that after the former discouragements passed ouer they find the babe lying in this base place which had beene enough to haue made them repent their long trauell in the end to see no other sight then this but such was the quicke sight of the eye of faith and the speciall instigation of the holy Ghost as they were not dismaied with the basenesse of this King Heere they find neither guard to defend him nor resort of people to see him neither Crowne on his head nor Scepter in his hand but such a child as for outward beauty they might haue seene many a thousand equall and farre beyond him in their owne countrey without this great trauell Where learne that for the beleeuing of the promise and to be resolued of the truth the Lord doeth so incline the heart and bend the conscience that whatsoeuer doth seeme contrary doth nothing offend them for these Wise-men doe beleeue that this base child laied in this base manner is the King of heauen and earth Heereupon it is that Sara must beleeue being a dead woman that is spent by nature and ouergrowen with yeeres that so many children must come from her as there bee starres in the firmament Gen. 17.19 So Abraham Gen. 15.18 must beleeue that he and his posterity shall bee inheritours of the land of Canaan though they be not to haue actuall possession of it foure hundred yeeres after So Dauid 1. Sam. 17.15 comming from the sheepe must beleeue that he shall be a king yet he seeth Saul so furious against him 1. Sam. 19.1 as he proclaimes it saying Let me see if I haue any that will kill Dauid Heere is open conspiracy yea hee is driuen into caues and holes he is as a stone that euery man refuseth yet his faith may not faile him but he must perswade himselfe hee shall be crowned though Saul bee euen at his heeles to dispatch him and it shall be performed Ioseph hee had a dreame that the Sunne and Moone and eleuen starres Gen. 37.10 should tall downe and worship him when he was in the pit ready to be slaine in the malice of some of his brethren hee beleeued this yea being sold into Egypt and after by the false accusation of his mistres Genes 39.20 cast into prison where he could see neither Sunne nor Moone yet he fainteth not but perswadeth himselfe of the truth of his dreame and it fell out accordingly So Ezechiel being brought into the field of the Lord Ezec. 37.4 must beleeue that of a company of dead bones there shall rise vp armed men for those dead bones were the house of Israel Yea faith must be so quicke sighted as to beleeue that in prison there is liberty in persecution comfort in life death in the Crosse a Crowne and in a manger the Lord Iesus Heere also learne by the example of these Wise-men not to be offended at the basenesse of the Gospell for if they had beene offended at the basenesse of Christ in the flesh they had not had the blessing of seeing the Messias Therefore howsoeuer the diuell in Christs time broached this argument to with draw men from the Gospell Iohn 7.48 see whether any of the Scribes or of the famous learned men follow Christ onely a few rascall company flocke vnto him yet wee must not thinke that the kingdome of Christ standeth in any outward pompe or glory for so much did Simeon Luk. 2.34 insinuate to his mother Mary that she should not expect any glorious acceptation of her sonne no not in Israel confirmed by the Prophet Esay chap. 8.14.28.16 but that he should be as a white set vp in a but whereat euery man would shoot some bolt Such therefore shall bee blessed who as himselfe speaketh shall not be offended at him for we must obserue Math. 11.6 that as the proceeding of his kingdome is aboue nature so the perswading of vs to his kingdome is most contrary to nature and that either in a generall opposition of the world which is caried away with the affectation of honour and an vtter hatred of falling into the extremities of contempt pouerty and persecution or else to euery mans particular heart which is forcible to disswade him from suffering in the flesh or for casting the anker of his affections vpon the basenesse of Christ and of his Crosse True it is if an Orator should vse an argument contrary to art he could not preuaile but if hee should frame his argument of that the people were most in hatred of it were a fruitlesse labour and a vaine hope to expect his purpose so if a Physitian should apply a medicine contrary to the disease he could neuer hope to cure it but if the medicine were also contrary to the complexion of the party then were it most vnlikely to haue successe But such is the miraculous power of the Almighty that as hee can make something of nothing so he can also make of a thing contrary such as hee would haue it as hee hath vanquished the crownes of Monarks by the Crosse whose triumphant seates are most contrary to the Crosse he hath ouercome the pride of the world by pouerty and the wisdome of the flesh by the foolishnesse of the spirit yea he hath wrought submission in the hearts of these heathen men that though Christ lay in a cratch void of all dignity yet they take no offence at it which thing is onely proper for the spirit of God to performe who hath both the tongue the heart and the knee in his power In that these Wise-men offered gold and other gifts vnto the babe obserue how gratiously the Lord prouided for the pouerty of Iesus parents that euen now immediatly before the persecution came hee sends them gold from the East for their reliefe and comfort And thus doth the Lord deale with all that depend vpon him neuer suffering them to fall into extremity or to be too much distressed with pouerty as Dauid saith Psal 37.25 he neuer saw the righteous begging their bread but the Lord supported them by his power and will make the stones to yeeld bread the rockes water the heauens Manna rather than his children shall be vnprouided For if Eliah be forced to hide himselfe from the knife of Iesabel 1. King 17.4 rather then he
lawfull meanes and yet we doe not thinke God can relieue vs as Exod. 17. and Numb 20 both the Israelites and Moses himselfe doubted there would come no water out of the rocke though it were stricken whereupon the place was called Massah and Meribah Strife and Tâ—mptation for the Lord had told them by that meanes they should gaine water Secondly he is tempted when we neglect the meanes and yet presume vpon his power which is most proper to this place For if Christ heere would haue come downe from the pinnacle head long and not by degrees hee had neglected the meanes and so had beene out of the compasse of the promise And thus doe we trie whether God can keepe vs when we are gone out of the way which is as if wee would cut off a mans leg and send him then on our errand and clip the wings of a bird to trie whether it can flie for our presumption can tie vp Gods armes that he cannot helpe vs and make him brasse that he cannot raine mercy vpon vs. We know there is a peremptory decree of election and reprobation Phil. 2.12 what of this yet we must striue to obtaine the price set before vs and worke our saluation forth with feare and trembling for there are none predestinate to life but they are predestinate to the meanes faith and repentance and he shall beleeue and repent that shall be saued and he that doth not was neuer elect and yet we trie whether God can saue vs contrary to the meanes hee hath appointed by walking in profanenesse and in the works of darknesse But let vs know that the promise is vpon condition that we beleeue and that the meanes standeth with the decree and cannot be separate Oh but it is said Ezec. 18.32 Rom. 2.4 At what time soeuer a sinner doth repent he shall liue True but it is said againe Abuse not the bountifulnesse of the Lord vnto thine owne damnation For the doore is not alway open but thou maist knocke too late and weepe when thou canst get no blessing for if the sunne once set vpon our sinnes or the inheritance be once giuen then we come too short to expect any share Heere wee are to consider two extremities wee are fallen into first that wee distrust most where wee ought not to doubt secondly that wherein we should be most fearefull wee are too bold Care not saith Christ for food and apparell Mat. 6.25 they shall be cast vpon you and yet in these things we dare not trust the Lord without a pawne for vnlesse we haue bread we thinke straight way we shall starue but concerning heauenly things we are more carelesse as for the preaching of the word which is as necessary to keepe life in the soule as is food to maintaine life in the body Without bread a man will confidently say he 〈…〉 liue and yet despising the bread of life and neuer tasting of it he will not doubt but hee hath a sound soule and can retire to the song of mercie as that he trusteth God will spare him when as in truth wee haue no promise of mercie but through obedience to the Gospell embracing it by faith and expressing it in our conuersation And this is our miserie that wee are growen so sluggish that wee dare trust God with our soules without meanes which is the more precious part but not with our bodies vnlesse wee see the meanes present these being of no value saue in respect of the soule which maketh the whole immortall Christ heere refused to fall downe because there was another way so let vs cease to tempt the Lord by our wicked liues vpon hope of his patience or presuming that in compassion he will not fall out with vs nor take vengeance on our offences for wee cannot turst or rely vpon mercie without obedience to his commandement Example heereof wee haue Act. 27.24 where Paul had a promise of the Lord that not a haire of their head should perish that went with him in the ship yet when vpon violence of the tempest they would haue committed themselues to the sea Paul telleth them they could not be safe vnlesse they stated in the shippe for God hauing set downe the meanes of their safetie meant to haue their hearts inclined to it euen so he that doth not amend his life can no more bee secure from the ship-wracke of his soule then these from the daunger of their bodies if they had forsaken the ship or Christ to haue had his Fathers Angels to haue vpheld him if hee had cast himselfe downe Againe the Diuell tooke him vp into an exceeding high mountaine c. This is the third battery or assault was laid against our Sauiour Christ wherein are two generall parts first the temptation secondly the resistance of the temptation In the first there are three parts to be considered first what was the glorious and glittering sight he shewed Christ secondly what was the bountifull offer he made him thirdly what was the condition he required in recompence of his roiall liberality The sight he shewed him is set downe by these circumstances first hee lifteth him vp into an exceeding high mountaine that he might haue the aduantage of the place to take the better view secondly hee shewes him not some but all the kingdomes of the earth not in some but in all the glory of them all and as Saint Luke saith chap. 4.5 in the twinckling of an eye that the sudden sight might haue rauished him Out of which learne that before the diuell would propound his purpose and manifest his drift he vseth an infinuation to prepare Christ by making an impression in his minde to haue that moued by the apprehension of the sense that if it were possible his mind might be insnared But Christ though he had the naturall faculties of man yet was he not subiect to mans infirmities But it is strange to see how forcible this temptation is to the sonnes of men that are but flesh to shew them but the sight of things for not onely the minde poisoned with concupiscence corrupteth the sense but the sense likewise poisoneth the minde and oft times the Diuell begins with thoughts and fancies represented to the senses In incontinency thus he wrought with Dauid 2. Sa. 11.2 by casting his eye from the turret to lust after Vriahs wife and Gen 39.7 Putyphars wife fair the yong man Ioseph to be faire and she said Lie with me and Ioshua 7.22 Achan saw a stately garment of a Babylonian and then coueted and then tooke it For sensuality and voluptuousnesse the eye worketh much vpon men and therefore in the Prouerbs we are forbidden to looke vpon the colour of wine lest the sight inflame the appetite Prou. 13.31 and in Ahab 1. King 21.2 it is to be thought hee often saw Naboths Vine-yard whereby hee was brought so greedily to desire it yea in most of the sinnes registred in the scripture this speech They saw
by the Masse that most execrable idoll and say it is sworne out of the country Can a man thinke himselfe rich that is indebted to all the world and hath nothing wherewithall to pay them And can such men that bee very beasts and without sense before God esteeme themselues vertuous and religious because they are onely highly praised of men They see not their owne estate because they haue not examined themselues according to the former rule When a man hath swept his chamber he thinkes all is cleane but when the Sunne commeth it sheweth many a mote hee could not before spie out so if the spirit would once shine into these mens consciences they should see not onely motes but most deformed and enormous sinnes in their hearts And how friuolous is it to stand vpon mans witnesse without religion which pierceth and looketh into the soule For otherwise he that thinketh himselfe in best health carieth his deaths wound in his bosome The basest gold is better then the purest led and the greatest imperfections of Gods children better then the highest vertues of the wicked and neuer shall they bee exalted that haue not before beene humbled The law is a hammer not onely to bruise the conscience but to breake it into powder which if it be not done wee shall neuer haue the spirit of adoption to seize vpon vs. The law commands but giueth no power to obey and is as if we should say to a beggar Buy such a mannor when he hath neuer a penny to helpe himselfe nor yet we giue him any money to do it euen so purchase heauen with thy works saith the law and yet knowes we are spoiled of all abilitie and doth not enable vs to doe such workes all one as if we should say to one hold vp the heauens with thy finger and yet giue him no strength to do it or as if we should say to the blind see it is comfortable and to the deafe heare it is profitable and yet giue them no meanes whereby they should doe these So the law is but a dead letter and hath but a dolefull and dreadfull sound vntill the spirit come and arme vs with power and abilitie to performe what the law requireth Lastly where it is said Luk. 15.21 Ye haue not receiued the spirit of bondage againe obserue that all that are conuerted and with the lost sonne are come home againe haue beene once brought to a terrour and fright of conscience which hath beene after a diuers measure for the Lord keepes some longer in the schoole of the law then he doth others according as hee findeth their hearts and dispositions inclinable to stoope and to be humbled or else for example sake as seemeth best to the Lord. But yet euery one of Gods chidren must come to this that is Act. 2.37 being moued and pricked in conscience to say and crie out What shal I doe to be saued I see my debt where shall I get surety I perceiue my nakednesse where shall I be couered I am fallen how shall I be recouered And being touched in their hearts if they fall not into that exclamation then as it is said of Ely his sonnes 1. Sam. 2.25 they obeyed not because the Lord would slay them so for these men to be baked in their sinnes and to see their destruction and not to shunne it and by this meanes to despaire finally is the iust iudgement of God that he may be auenged of their great hypocrisie for mercy offered and refused or set light by doubleth the punishment Euen as in this nation by the blessed preaching of the Gospell Sathan is cast out in the generall profession of the Land if now he labour to creepe in againe by hypocrisie and make vs thinke religion to rest in shewes and consist in ceremonies growing more leane and ilfauoured after we haue deuoured so many yeeres of store and plentie in preaching the word we doe erre in our hearts and do arme our enemie against vs who at his reentrance will bring seuen spirits worse then he did before Luk. 11.25 and will so fortifie his habitation with hypocrisie and other great and monstrous sinnes as there shall be more profannesse in this nation then euer there was before But ye haue receiued the spirit of adoption In this the Apostle proueth that we are the Sonnes of God because we are so adopted in the euerlasting grace of his blessed Sonne And to proue we haue this spirit he doth it by the contrary thus we are deliuered from the spirit of feare and redeemed into such a Christian liberty as we now loue God not for feare but feare him for his loue In this there are two parts to be considered first what this spirit of adoption is secondly the inseparable effect that followeth it namely an assured confidence to come boldly before the Lord euen as children before their parents to craue pardon for our sinnes For the first this spirit is the holy Ghost assuring vs by the word of grace that is the Gospell that the Lord hath auowed vs for his children in that one and best beloued Sonne of his Christ Iesus so that no extremities of this life nor sorrowes of death nor sinne it selfe shall be able to ouer whelme vs. Therefore it is said in the Scriptures that the holy Ghost setteth a seale vpon the heart of his elect Ephes 1.13 and writeth a deed in their consciences which is but a draught of that originall deed which is in heauen in the booke of the Lords gouernment And this is sealed vnto vs by the finger of the spirit to free it from the forgery of Sathan and by this euidence we make our title to the kingdome of heauen â— Cor. 5.5 Also it is called an earnest penie because as in contracts by giuing a penie in earnest the partie is obliged and bound to pay the rest so this being as it were the first fruites of the spirit the Lord doth assure vs that as verily as we haue receiued thus much in hand in this vale of misery so this shall bee a pawne and pledge vnto vs that he will giue vs the rest in the fuâ—â—eâ—â—◠〈◊〉 is glory vnder which assurance we rest and lie down in hope with ioy vnspeakeable And as the first fruits in the law made the whole crop holy so this sparke of the Lords grace being kindled and set on fire in vs doth embolden vs to an expectation of the full enioying of our whole Lord Christ Iesus This testimony oft times is very weake especially when Sathan doth sift and winnow vs as he did Peter Luk. 17.5 so as we had need to pray with the disciples Lord encrease our faith Yet as a prisoner in a darke dungeon seeing but the Sunne at a little grate doth know and beleeue that the Sunne shineth vpon the whole earth so though we be shackled and imprisoned in this flesh as in a dungeon that we are not able to
complaining by grones and cries with the eies fixed vpon the mother this doubleth the compassion maketh her verie bowels to yearne with pitie Euen so the Lord more kind then a mother lendeth his louing and tender eare to our bitter complaints but being astonished with griefe that we cannot but onely crie out in hope and expectation of some help and we lie pained not able to expresse it this doth more enlarge the bowels of his compassion and then he gathereth our reares into a bottle and wipeth our eies and putteth his hand into our side to heale vs and regardeth as preciously such maner of speechlesse vtterance as any praier vttered in feruencie and vehemencie of words Which is a most singular comfort for Gods chosen that the clouds of affliction can neuer be so thick but a heartie sigh will scatter them yea come what will no time can be so euill nor tyrant so bitter or cruell that can stay vs from groning though through weight of torment they may stop vs from speaking as Dauid saith Psal 38.9 I powre O Lord my whole desire before thee and my sighing is not hidden from thee for none can refraine the heart from sobbing Yet must wee not abuse this comfortable doctrine to our fleshlie libertie to make vs sluggish in praying to the Lord and thinke onely a mentall prayer or a desire conceiued though not vttered to be enough for this speechlesse prayer is onely permitted in the bitternes of the heart and when the venime of affliction hath seized vpon the outward man in such a case and in such a time if we cannot speake with Anna 1. Sam. 1.13 we may with her wag our lips bee wee neuer so old Otherwise wee must say with Dauid Psal 57.8 Arise my tong and then arise vp my glorie for there is no instrument so fit to set foorth our wants and it is no excuse for thee to say the Lord knowes thy heart for so doth he know thy wants also before thou aske and by that reason neither the panting of the heart nor the paines of the lips should be requisit For the third point that is for the effect and efficacie of our prayers that they comming from the spirit must needs speed haue good successe obserue when it is said The Lord knowes the meaning that there is a speciall propertie of this word to be vnderstood for knowing is taken here for approuing as Rom. 7.15 What I do I know not that is allow not nor approue that Ido so Mat. 7.23 Depart from me I know you not that is approue you not for he knew them well inough So Psal 1.6 The Lord knoweth the way of the righteous that is approueth it and in the same sense is it taken in the Prouerb 12.10 The righteous man knoweth the soule of his beast that is approueth it Why then this is the lesson that if our prayers haue an allowance and approbation with God we may be sure we shall reape the fruit of our lips and that our requests shall not returne emptie vnto vs but shall be as the doue that brought an Oliue in her mouth signifying that the flouds are ceased and that we may walke on the drie land The reason why our prayers must needs speed is because the same spirit that maketh vs pray doth make vs onely to pray for those things that stand with the Lords glorie therfore must of necessitie be granted for God cannot denie himselfe he and his glorie are inseparable 1. Ioh. 5.14 And this is witnessed by S. Iohn This is our assurance that if wee aske any thing according to his will hee heareth vs and we know that we haue the petitions we desired of him So that it is not the worthinesse of our prayers that draweth Gods bountie to vs but the bounds and compasse wherein our prayers are limited and circumscribed that is ayming at nothing else and referring all to the will and pleasure of God which wee may be sure shall come to passe Euen as Iacob said Gen. 32.11.12 Thou wilt deliuer me O Lord from my brother Esau for thou hast said thou wilt do me good and 2. Sam. 7.21 Dauid saith O Lord I know thou wilt blesse my house because of thy word for thou hast spoken it Many there bee will say I haue prayed often and cried incessantlie for the increase of faith and yet I finde it as weake and my flesh as sinfull as it was before And thus Sathan perswadeth thee thou prayest not according to Gods will for if thou hadst bene his and hadst belonged to him he would haue giuen thee faith at thy first request But thou must beate backe this temptation which is but to lull thee in securitie by this answer that thou must thinke thy lot and thy portion to be no better then Dauids who Psal 69.3.4 brake forth saying O Lord I am wearie with crying and mine eyes faile while I haue waited for my God for the Lord will haue thee to continue in prayer not to wearie thee but to trie thy patience how long thou canst wait so as if thou speakest and the Lord seemeth not to heare thee double thy prayers vpon him for he maketh himselfe deafe to make thee more quicke and feruent If he listen to thee and yet thou obtainest not perseuere and continue for at last the Lord will incline to thy petition and from his throne will he send thee a chearefull message In Saint Luke we haue an example of one that asked but three loaues Luk. 11.8 and by his importunitie got as many as he would So may the pâ—â—ore widow bee our paterne Luk. 18.5 who by her multiplying of her sure witâ— many words obtained right of the vniust Iudge and therefore much more shall we by our instancie with the Lord obtaine what in faith we shal desire for out of the very words of the Apostle here we may learne first that it is certaine we shall haue it though it be vncertaine when it shall be cast vpon vs for Christians must endeuour to striue to this to haue Iacobs spirit and resolution that though the Lord fight with vs and would faine shake vs off yet not to let him goe till we haue forced a blessing from him and haue our petitions granted And we must haue the strength of the womans faith in the Gospell Mat. 15.22 as not to feare three denials of Christ hand to hand for her constancie and perseuerance were rewarded double first with the commendation of her faith secondly with the health of her daughter which was the thing she craued And euen so at length shall our prayers bee requited with the perfect cure of all our infirmities Secondly marke and assure thy selfe that if thy prayers made now be not presently heard thou shalt be rewarded in a time thou least lookest for and when thou art vtterly out of hope of that thou didst craue as we may see Luk. 1.13 Zachary and
not iustified because hee worketh not but therefore hee worketh not because hee is not iustified And it is most blasphemous to say iustification is wrought partlie by grace and partly by free-will and to thanke God that thy free-will with his grace can iustifie for heereby shalt thou neuer be iustified for if any thing of thine either preuent the grace of God or assist it in thy iustification then is it not as Paul saith Ex gratia sedex debito not of grace but of dutie And where they speake of two iustifications we neuer heard but of one mentioned by Paul Rom. 4.3 that is iustification by faith And for the second iustification that is that being iustified men may deserue something by their workes this is but a fruite and effect of the first that is a daily proceeding to wash our feete Iohn 13.10 and an earnest endeuour by good workes to make our election sure and to haue our faith approued according to that in the Reuelation 22.11 that hee that is righteous may be more righteous that is may still bring foorth better fruit for the workes of the iustified please God not of themselues but because they are iustified for the person must first bee accepted before his worke can bee accepted And though none shall goe to heauen but they that bee washed where blood hath gone before yet none because hee is washed shall bee saued Now in this example of Abraham which is set downe heere obserue foure parts first a briefe narration of it secondly the speciall worke of Abraham which is aboue all other his workes registred and exemplified thirdly the amplification of the worke in the 22. and 23. verses fourthly the determinate conlusion that a man cannot be saued nor iustified by faith onely Of the example it selfe was spoken before now followeth to intreate of the second part that is of the excâ—â—plifying and enlarging of this worke of Abraham in sacrificing his sonne Heere may be demanded why the Apostle alleageth this worke of his more then any of the rest as if there were some disparagement betweene this and other his workes and excellent vertues hee was peaceable to all harborous to the poore resolute in afflictions wise in the gouernment of his house not affraid in the sight of Kings to set vp and erect an altar as a testimony that he serued the true God euen in the middest of their idolatry yet is this worke preferred aboue all that is heere set downe because though hee was declared to bee iust in all his other workes yet chiefly and aboue all in this of sacrificing his sonne The circumstances to exaggerate and make this worke seeme great are these If Abraham had beene commanded to haue disherited this sonne or to haue banished him or to haue seene him no more it might much haue tried his patience if he had had more sonnes then this yet because he loued this sonne specially well in the affection of a parent it had beene much to haue endured but this that Isaac was borne of the free woman and though borne of flesh yet meerely supernaturall in as much as there was no more life in Sarahs wombe in respect of her age then in a dead stocke Heb. 11.12 that he was his onely sonne his beloued sonne the sonne of the promise when Abraham knew that if Isaac were taken away both himselfe and all the world should bee damned because in this sonne alone was the promise if he had had more children though the couenant onely was tied to this sonne or if there had beene any more hope of children if hee might onely haue heard of the sacrificing of his sonne and not haue seene it or seene it and not haue done it with his owne hands or done it sodainely and not haue gone three daies in strife betweene the law of nature and the law of obedience or if Isaac had offended any thing or if this commandement had come from the tyranny of any Prince and not from God or if it might haue beene closely done and not in a mountaine where the Sunne might abhorre to see such cruelty of a father toward an innocent child it had beene much lesse euen in the affection of a naturall father and yet a most grieuous triall and assault But that this commandement must come from God who first had bid him hope for this sonne and now bids him kill him as if he had before but mocked him that an Angell must be the ambassadour and carier of this message whom the weake eies of man cannot behold for glory that this newes must come in the night when his eies by other obiects could not draw his minde from bethinking of this bitter message and that this must seize vpon him in his sweet sleepe to awake him though in respect of the former he might bee much anguished yet by this so much the greater was his trouble and yet far lesse had it been if he might not haue gone so long perplexed in his thoughts But now not to demurre nor stay vpon it but to rise vp earely in the morning and in three daies iourney wherein no doubt he had many and diuers agitations and combats of spirit not to vtter a repining word or grudging speech this was a further and greater triall For many are wont to be good at a brunt who are altered by after cogitations Then the words of the sweet child Father heere is wood but where is the sacrifice had beene enough to haue rent his heart to see he should be butcher to that sonne could aske so wise a question All which must argue and shew such a strong and mighty faith in Abraham that he could neuer so silently and chearefully haue performed this had hee not beleeued that if his sonne should haue gone to hell the Lord could haue taken him out againe for faith admits of no contradiction when it hath a promise And so we see Abraham forgets not onely to be a father but the matter is so qualified by faith that he forbeareth not only the affection of a parent but in faith beleeueth that out of his ashes the Lord would raise him vp not another but the very same Isaac From hence learne that though the Lord examine not vs so streitly as hee did Abraham yet hee trieth euery one of vs according to his measure for the practise of religion and mortification concerneth all from the Prince to the tankerd-beater and though wee cannot all be swallowed vp so deepely with the zeale of Gods glorie as were Moses and Paul Exod. 32.32 Rom. 9.3 who to win soules to God wished themselues not to see God yet must wee learne when we haue a commandement to exclude and lay aside all discourse of flesh and blood and to follow Christ euen to the hazard of our owne liues not a farre off as Peter did follow him to his suffering Mat. 26.58 but iust behind him as neere as can be according to the rule
religion For if God be not with thee to direct thee that thou stray not to correct thee that thou swell not to preserue thee that thou famish not to pardon thee that thou despaire not to curb thee that thou stumble not to strengthen thee that thou fall not to sanctifie thee that thou sinne not and to glorifie thee that thou perish not Psal 145.14 Psal 19.12 so many be the errors of thy life as thou canst not heale them and so safe is thine iniquitie sealed vp as thou canst not chuse but haue change of sorrowes I haue therefore presumed in a Christian loue of thy soule if not to cure thy iealosie of the world yet to prescribe thee Physicke to crucifie thy selfe It is a field sowne by the hand of another though some fell not vnfruitfully I hope into my ground and albeit many yeeres haue now ouergrowne my papers since I first plowed it and that the seeds-man himselfe sleepeth in the earth yet somewhat to awake the memory of the righteous and to quicken and giue heart to the desires of the religious I haue shot some few arrowes that I had of his which if thou peruse with diligence and lay vp with conscience thou shalt find of greater force then the shafts of Ionathan since these forewarne thee of the fury not of Saul 1. Sam. 20.21 but of Satan who reioyceth more in thy damnation then he sorroweth for his owne So hoping thou wilt either looke vpon me in loue or lay me aside without shame I commit thee to God who giue thee and forgiue thee much Grayes Inne Decemb. 24. 1604. Thy friend H. Yeluerton To the Christian Reader CHRISTIAN Reader when thou takest a view of the bookes already abroad and daily increasing as also according to thy measure of grace receiued doest discerne of and censure the weaknesse and insufficiency of too many I speake not now of those idle and vaine oh that I might not say tending to Atheisme and prophanenes which are rather to be bewailed in a Christian common-weale than censured but of those whose subiect is profitable and workmen desirous to profit Euen in too many of these thou hast cause iustly to complaine there is no end of making many books the reading of such being but wearisomnes to the flesh and so breedeth a distast of the necessary vse of reading But when thou shalt lift vp thine eies and spie out as in a foggie mist Eccle. 12.10 diuers also wherein is an vpright writing the words of truth able to teach and to conuince thou art now to be encouraged and not to be wearie to exercise thy selfe as thy calling and meanes will affoord in bookes that are necessary pretious and godly Among these if thou wilt take the pains to read thou wilt easily condescend that these Sermons deserue both for their matter and penning to be preserued for the vse of Gods Saints Which will appeare if with mee thou wilt a little neerer obserue the frame and comelinesse of this work namely the doctrines naturally raised the reproofe of the aduersary soundly concluded and that in such a pithie phrase and words sauouring of grace that thou canst not but with me acknowledge diuers excellent graces of God shining clearely in the Author in the Penman By the Authour the word is truly interpreted and in a most excellent maner brought home to thy conscience both for mortification of life and quickening in heauenly duties as also for setling thee against that accursed heresie of Popery which is too much neglected of too many able teachers In the Pen-man obserue diligence wisedome godlinesse he tooke this pains only for his owne priuate vse for very hardly could hee bee drawen to communicate this to the common good yet so carefully is it performed that vndoubtedly not a sentence yea hardly will it appeare that a word of moment escaped him as those who were diligent hearers with him may remember and can witnesse His godly wisdome appeareth not only in attending on the Lords own ordinance the publike ministery of the word on the Lords day and other set times but also in treasuring the same vp by writing knowing well that the voice working inwardly for a time through mans weaknesse and infirmity doth quickly perish to this end that with his ordinary sanctifying of the Sabbath he might and that liuely set before his owne eies this powerfull meanes also of saluation therby nourishing the same faith and godlinesse in himselfe which he saw from his infancy and daily doth see to dwell in that reuerend and truely religious Iudge his father and in that vertuous Lady alwaies ready to refresh the bowels of the Saints his mother to whom I also owe my selfe both for encouragement in my entrance to the worke of the ministery first begun in that their well ordered family as also for many fauours since principally for that charge where I now dwell bestowed on me by that worthy most religious carefull disposer of the Church-liuings the right honourable Sir Thomas Egerton Knight Baron of Elsemeere Lord Chancelor of England Lastly Christian Reader with me consider of the blessing of God vpon the labours of this godly and learned Gentleman in his owne profession who hath taken these paines now for thy good euident to all those that know him which doth clearely conuince that the keeping of the sabbath is not the losse of one yeere in seauen as too many of his rank I would they only by their practise do discouer they think Indeed if the fourth commandement were ceremoniall and consequently abrogated if there were no heauen no hell and that man were only for this life they might haue some colour But that the care of thy calling and of holy religion may go together yea hand in hand heere thou hast a paterne and example benefite thy selfe by this his paines and tread in the same steps of godly wisedome Thine in the Lord George Bard Minister of the word of God at Stanes in Middlesex GEntle Reader whereas by some ouersight the 19.20.21 and 22. verses of the eight chapter to the Romans follow not in their due place thou art to be aduertised that they are handled in the end of the chapter after the 38. and 39. verses where thou art to looke for them MATH chap. 1. vers 1. verse 1 The Booke of the Generation of Iesus Christ the sonne of Dauid the sonne of Abraham c. to the 18. verse THE foure Euangelists haue beene resembled by some writers to the foure beasts spoken of Ezec. 1.10 and Reu. 4.7 This Euangelist Mathew being compared to a man because he begins with the pedegree of our Sauiour Christ S. Marke to a lion because hee begins with the preaching of Iohn Baptist who roared like a lion in the wildernesse the doctrine of Repentance S. Luke to an Oxe or Bullock because he begins with the story of Zachary the Priest whose office was vnder the Law to offer sacrifice and
was a type of the Messias 1. Sam. 15.28 it was begun in Dauid onely for Saul though he was king before yet was he no type of the Messias And for this second order which is all of Kings we shall see if we peruse the booke of God that Christ came of some as wicked kings as euer were for where from Salomon to the captiuitie there were 19. kings 13. of them were most wicked and some of them had such speciall blemishes spots vpon them as it is doubted whether they be saued or no Salomon had great enormities but there is no doubt of his repentance witnessed by his booke of retractions called Ecclesiastes Asa began well but in his old age he imprisoned the Prophet that told him of his sinne and in his sicknesse trusted more to the Physitian then to God 2. Chr. 16.10.12 Iehosaphat did the woorst act that could be 2. King 8.18 to marrie his sonne Iehoram to Athaliah the daughter of Iezabel whereby manie prouocations were committed and yet these were the best Iehoram he caused all Iuda to commit idolatry so as the Lord forsooke him and 2. Chro. 21.15 he died a miserable death his guts falling out of his belly not all at once but day by day which was more grieuous Ahazia his sonne was slaine 2. Chro. 22.9 by Iehu in the field and neuer any reuenged his blood Ioash his sonne 2. Chron. 23.3 was mightily preserued by Iehoiada the Priest from the hands of Athaliah Yet when the Priest was dead 2. Chron. 24.78 when the Prophets came to tell him he was a bused and misled by his Princes to idolatry he caused them to be slaine in the temple and himselfe Vers 25. was afterward killed by his owne seruants Amaziah his sonne fell to Idolatrie after a victory obtained of the Edomites and 2. Chro. 25.27 was traiterously slaine by his owne subiects Azariah his sonne 2. Chro. 26.21 because he vsurped vpon the Priests office was immediatly smitten with the hand of God that he came to be a Leper but some of those last Kings are not heere named by S. Matthew because hee meant to make a proportionable and euen number that should consist on foureteenes For Ahaz hee made all the altars like the altars of Damascus and 2. King 16.3 made his owne sonne passe through the fire according to the sacrifice and abhomination of the Heathen Iehoiakim hee contemned the threatnings of the Lord and caused the roule to be burnt Ier. 36.23 which Baruch had writ from the mouth of Ieremie he was therefore buried like an Asse as was prophecied by Ieremie 22.19 euen drawne and cast foorth without the gates of Ierusalem And for Zedechiah hee imprisoned the Prophet Ieremie and contemned the Lord therefore were his eies put out by the king of Babel Iere. 39.7.8 and he bound in chaines and led like a slaue into captiuity Out of which obserue that there is no priuiledge in the Princes chaire to keepe them from sinning neither yet that the maiestie of their places can protect them from the Lords vengance Vnderstand these words touching Christs descent legally as Deu. 25.5.6 and pag. 8. line 29. but that if their hearts bee lifted vp against God his hand shall fall vpon them to their distruction for the grace of the Lord must season their palaces else doe they stand but in slippery places And though our Sauiour Christ vouchsafed to come out of the loines of such wicked Kings it was not at all to giue anâ—e countenance to their offences or to embolden them in their sinnes but onely to open the fountaine of mercy to vs that wee may know he is able to sanctifie the vilest sinner Now for the third order which is of them who were caried away into captiuity note first the cause of the captiuity secondly the cruelty of it thirdly the mercy of the Lord in their deliuerance For the first which is the cause that Gods owne children and them of the blood royall should be caried into slauery it is set downe 2. Chro. 36.12 to be first for that the king rebelled against God and humbled not himselfe before Ieremy the Lords Prophet Secondly for that both Priest and people trespassed wonderfully set downe in two things principally First they polluted the house of the Lord with the abhominations of the heathen Secondly they mocked and misused the messengers of the Lord and despised his words vntill the wrath of the Lord rose vp against them and that there was no remedie but he was enforced to giue them to the bloud-thirsty Babylonians Wherein obserue what a fearefull thing it is to fall into idolatrie after our eies haue once beene opened and how nothing prouokes the Lord so much as the contempt of his embassage For if hauing once seene the goodnesse and power of God we decline from him and lay holde on other helpes and contemne the face and speech of his Ministers whom he hath made acquainted with his secrets and that wee waxe strong in our selues we doe but as Vzziah did 2. Chron. 26.16 lift vp our hearts to destruction and force the Lord to take his cuppe of indignation in his hand and to holde it as well to the mouth of the king as to the people for where all conspire to worke mischiefe all shall be ouerwhelmed with the same madnesse as Ieremy speaketh chap. 25.18 For the second which is the miserie they sustained being captiues it is to be seene first in their vsage before they came to Babylon set downe 2. Chr. 36.17 they tooke both young and old men and women and though they fled to the Sanctuarie for succour yet were they there stabbed with daggers they burnt the house of God and tooke the precious vessels of it to abuse in their superstition when they come to Babel Now to see the temple on fire and yong and old slaine without mercy had beene enough to haue rent their hearts in peeces to see the worship of God thus defaced and themselues reserued but as an after pray to the enemy But now secondly comming thither namely to Babel to behold such grosie idolatry and to heare such high reproches as no doubt were giuen against the God of Israel as Psal 137.3 Come sing a song to the God of Iuda that hath forsaken you and Beholde heere be the people whom the Lord hath spued out besides the bondage wherein themselues were kept how could they but straine foorth teares of bloud and send foorth deepe sighes from a mournfull spirit Yea their case was so desperate and miserable as Ezech. 37.11 their raising vp againe and restitution was made of the Lord as great a matter and as hard as to put life into a company of dead bones for their the Lord saith These drie bones are the house of Israel neither yet did this their captiuity last but a while but they were wintred and sommered there full 70. yeeres as was foretold by the Prophet Ieremy chap. 25.11 that
they should be an astonishment and serue the king of Babel so many yeeres For the third which is the Lords mercy in their deliuerance they be the words of his owne mouth For thy sake O Israel I will not doe it for thou art filthy Ezec. 36.22 but for my owne sake I will that they may know I am able to doe it and for Dauid my seruants sake I will not vtterly put out the light of Israel Hence learne generally that there is no nation so free but the Lord may captiuate and if they decline and leaue their first loue the Lord may and will abandon them For if any people might haue presumed it was this who had the promises and a more peculiar presence of God then any nation vnder heauen yet were they vile and did stincke in his sight for abusing his kindenesse and setting at nought his Ministers Howbeit neuer were they more scorned then in these daies wherein either men make themselues deafe that they will not heare or heare but there is a noise of vanity higher and louder in their eares Heere then is the same cause of captiuity why should wee not feare the same iudgement We see it is our selues can doe vs the greatest hurt for when wee once giue our selues ouer to loosenesse of life and to distaste the word the Lord then disarmes vs both of policie and strength that euen a weake enemy may soone surprize vs. Let therefore euery man amend one albeit these times bee so mischieuous as it is to be feared lest many of vs be as willing to returne to Babylon for religion as euer were the Israelites to come foorth Secondly obserue the cursed and hard-harted disposition of the enemies of God that they thinke no torment nor cruelty too exquisite nor too sharpe for his people for Zedechia and Ahab did the King of Babel burne in the fire Ier. 29.22 and the rest were slaues to him and his sonnes 2. Chro. 36.20 With which malice the diuell hath poisoned and filled their hearts because they cannot be auenged of the Lord himselfe for euen at him doe the proud Nimrods of the world point their fingers Gen. 11.4 and against him doe they lay their siege to plucke him out of his seate for the Babylonians were more fierce to the Israelites then to any other whom they subdued onely because they were the chosen and beloued of the Lord. Lastly obserue in their deliuery the compassion of the Almighty that he will not be angry for euer and the truth of his promise that he will at the length visite his people in mercy when they thinke the clouds so thicke as they cannot be ouerblowne for now when Israel was euen rent to ragges he harboured Ier. 29.11 the thoughts of peace and not of trouble and gaue them an end of their fainting hope euen a mighty deliuerance by the hand of Cyrus king of Persia 2. Chro. 36.22 Where it is said Iechonias begat Salathiel obserue that Salathiel was not his naturall sonne but ouely succeeded him in the kingdome by legall succession as next heire for Iechonias had no sonnes but the house of Salomon ended with him as appeareth Ier. 22.30 Write this man that is Iechomas destitute of children So also Ezec. 21.26.27 the Lord speaking of Salomon I will ouerturne saith he repeating it thrice the diademe of this king and neuer shall any out of his loines weare it vntill he come whose right it is that is the Messias and I will giue it him To prooue also that Salomons line must cease and that Christ must not come of him lineally appeareth by the prophesie of Isaiah 2. King 20.18 that there should not one bee left of the house of Iehoiakim which could not be so vnlesse the line of Salomon were vtterly extinguished and for Salathiel he came of Nathan the second brother as Saint Luke setteth it downe chap. 3.31 which nothing disagreeth from this of Saint Matthew for he was but to shew the line of the Kings and not naturally of whom Christ came but whom hee should succeed in the kingdome Where note the wonderfull prouidence of God that Salomon who had so many wiues and children hath not now any left to sit vpon the throne to teach vs that Salomon was to bee punished for his many wiues so as the Lord would not haue Christ to come of him naturally but of his yonger brother Whereby all nobility may bee swallowed vp in the glory of the Lords progeny and generation that drowneth all nobility that since Salomon in all his glory wanteth naturall heires that they stand not vpon these outward shewes and dignities but seeke to continue their posterity by liuing in a cleane and holy course of life for the Lord will wash away the vnholy seede and serape out their names from vnder heauen that seeke to establish their house in filthinesse and to pollute the mariage bed Further in that Christ is said to come of Ioseph the poore Carpenter heerein are the ancient Prophecies fulfilled Esay 53.2 that Christ should come and no man regard him and that he should grow vp as a roote out of the drie ground without forme or beauty and as Esay 11.1 that the should come as a rod out of the stocke of Ishai the Yeoman 1. Sam. 16.3 whereby we obserue that when things are most desperate then the Lord recouereth them and now when the kingdome was come to a poore Carpenter then Christ was borne to teach vs that in the greatest exigents and extremities we must neuer distrust nor seeke to extricate our selues out of any sorrow the Lord hath brought vs to but still to waite vpon him for as Dauid saith Psalm 32.7 The Lord is our secret place that is he hath many priuie deliuerances wee know not of and as Psalm 4.3 will strengthen vs vpon the bed of sorrow as he did Dauid who when Saul with his armie was euen at his heeles and hee no doubt much anguished yet the Lord had his secret deliuerance for him and turned Saul on the sudden another way 1. Sam. 23.27 Euen so heere when it had beene night with the Israelites a long time and that their enimies thought they should neuer recouer their sight againe then ariseth Christ like they day-starre and restoreth the beauty of their kingdome to greater glory then before let vs therefore waite with Simeon for the saluation that shall come Now remaineth to shew the difference in the recital of Christs pedegree by Saint Matthew and that of Saint Luke chap. 3.23 and it standeth in three points first Mathew doeth descend from the first to the last from Abraham to Ioseph Luke ascendeth from the last to the first from Ioseph to Abraham Secondly Mathew was to fetch his pedegree so as he might proue him to be the Messias of the Iewes and to come directly from the feed of Abraham Luke deriueth him not onely from Abraham but from Adam that he might shew him to be
would not mary her as by the law he might haue done and after haue put her to death Deu. 22.21 if she could not haue shewed the tokens of her virginity but he would haue put her away priuily and resigned his interest to him who as he suspected had abused her Wherein we learne that iust men are to take all things at the best and not to seeke occasions of others hurt or meanes to wreake their malice on them that haue in sort abused them for loue must couer and religion must passe by offences If Nabal be so churlish as to deny refreshing to our seruants 1. Sam. 25.10 we may not be so impatient as Dauid to vow their destruction but with the mildenesse of Abigael we must leaue them to the Lord. A patterne of this also we haue in Ioseph of Egypt who though he was sold by his brethren in the depth of their malice yet neuer vpbraided them with their fault but gently passed by it freely forgaue it accounting it as the hand of God that had sent him thither Gen. 45.8 And this indeed ought to be the affectiō of all Gods children Gal. 6.1 not to blaze but as as S. Paul speaketh to support one another in their infirmities and not to shame them when the actiō committed may in some sort be wel construed Further obserue that this example of Iosephs in making the best of his wiues honesty is no warrant for husbands to keepe their wiues that may publikely be conuinced of adultery but they may safely releeue themselues by the law of the Magistrate so as their end in prosecuting the matter be not to defame them but to reforme them for the sword is a notable meanes to bring vs to repentance And though Ioseph complaineth not it doeth not prooue that others should be silent for the cause is diuers First Ioseph seeing her defloured did abhor to accompany with her Secondly knowing her great piety and singular modesty he wondred how it came he could not accuse her for an adulteresse for it might be the act was done before they were betrothed Now in this perplexity he staieth his thoughts and recommendeth it to God and so this was of a matter altogether doubtfull therefore not like to that where she is publikely conuinced of such shameles filthines Againe in this of Iosephs the whole case was extraordinary and the Lord had the full stroke in it for he suffered Ioseph to be abused by the errour of his iudgment and restrained Mary from speaking one word to her husband how all this matter was wroght whereas he louing her to entirely and being fully perswaded of her piety and thereby halfe induced not to make suspition of her chastity he would haue rested contented with her relation but the Lord stopped her mouth that as this action proceeded immediatly from God so Ioseph should be satisfied only by the oracle of God and therefore this is not to be matched resembled to that where women shamelesly breake then vow which they made to God and man as we may see 1. Cor. 6.15 Mal. 2.14 where the Prophet bringeth in the Lord as a witnesse betweene man and wife and vrgeth this as a reason why the one should not trespasse against the other because out of the abundance of his spirit he hath made them one Now for the second part which is the satisfaction Ioseph receiued and the meanes whereby his thoughts were appeased while hee was musing of this euent we must consider three points first what messenger God dispatcheth namely an Angell secondly at what time when he was euen vpon the resolutiō to haue put her away thirdly what message was brought while he was thus reasoning with himselfe and was anguished with blinde discourses which containeth seuerall parts first that which is set downe in the very first words as much as to say as Thou hast not done amisseto take such a moderate course in this matter but feare not she is a virgin Secondly a confirmation of this That which is in her is of the holy Ghost Thirdly he declareth the blessed condition of the child fore-prophesying of this name Fourthly a reason of his name He shall saue his people Fiftly because the Angel know Ioseph prepossessed with preindice and therefore yet there might rest some scruple in his mind he allegeth an ancient record of the Prophet Esay 6.7.14 written 800. yeres before which expressed as much as the Angel now told him by this testimonie concurring with his speech he doth absolutely resolue him for an angel speaking according to scripture is not to be doubted For the first the messenger that is dispatched from the heauenly palace being so excellent as an Angel let vs learne to be caried into an admiration of the Lords loue that the Angels elect shal be messengers ministers for his chosen Hereupon Dauid Psa 8.4 being confounded with the Lords goodnes breaketh forth saying O Lord what is man that thou shouldest be so mindfull of him and shouldest thus exalt him for thou hast made him little lower then God not that the Angels in themselues are baser in nature condition then we for as it is Esa 6 2. as they haue two wings to hide their face from the glorie of God so haue they two wings to hide their feet because we cannot behold them in their excellencie for the seruice they do is not to vs for our owne sakes but they do it as to Christ their head as is prefigured by Iacobs ladder Gen. 28.13 wheron the Angels ascended and descended Ioh. 1.51 this ladder being Christ and Christ vouchsaffing vs this honour to sit with him at his table the Angels minister to vs as owing all dutie to him Now this ministerie of Angels is so deputed as euery particular member elect hath not one but many continually attendant on him as Psal 91.11 Hee hath giuen his Angels charge to beare vs in their armes lest we should dash our feet to hurt them not that the Lord is vnable to rescue vs or insufficient to support vs from any danger but he doth it onely to prouide a remedie for our infidelitie who must euer bee held as it were by the hand Mat. 14.20 or else we crie with Peter in the least temptation Lord helpe vs we perish Euen as a man desiring safe conduct out of the realme should receiue of the Prince not onely his letters but his royall guard to wait vpon him which were a matter ex abundanti that by this meanes he could no way doubt of quiet passage so lest we should distrust the Lord or bee too much confounded with his maiestie hee hasteneth to helpe vs by more familiar meanes and hath giuen vs as it were his royall name to guard vs that we may be sure as Sathan hath manie waies and laieth many snares to entrap and to hurt vs so hath the Lord pitched his tents about vs and compassed vs with fenced souldiers to preserue
vs safe Heereupon it is that the Angels are called fierie in two respects First because they may stay vs in all our weakenesse and cherish vs in all infirmities to esteeme him as our rocke and the truth of his word as a most stable tower that cannot totter hauing this warrant from himselfe in this place to vrge him with his word and promise of deliuerance who as he faithfully performed it to Dauid so will he gratiously remember vs euen when we are most tossed in tribulation and in the least hope Feare not to take Mary to thy wife This is the first part of the message where the Iesuites obserue that Mary was Iosephs true wife yet he knew her not so as say they there may be true mariage where notwithstanding the parties vow to liue in continency We answer it was true in this example but this particular is not to be giuen in precept because though it be commanded in this singular person of Ioseph yet we finde no warrant for it in any generall place or commandement set downe in the Scripture Wee must therefore know that the Saints of God are not to bee followed in two things First in their infirmities as wee may not lie with Rahab Iosh 2.4 Gen. 26.7 c. Exod. 34.28 Mat. 14.29 2. King 1.10 nor dissemble with Rebecca Secondly in their personall and miraculous works as Moses in fasting forty daies Peter in walking on the Sea Eliah in calling fire from heauen nor Ioseph heere in a parpetuall separation from his wife for this example was altogether extraordinary and what flesh and blood durst touch that vessell the Lord by his spirit had taken vp for himselfe Otherwise that mariage cannot bee lawfull where the parties meane to separate themselues continually for as S. Paul saith 1. Cor. 7.5 man and wife may not defraud one another except it be first by consent secondly but for a time otherwise as 1. Pet. 3.7 they must dwell as heires together of the grace of life Secondly the Iesuites note this that where Christ vouchsased to be borne in mariage yet of a Virgin that in this he honoured both but principally Virginity We answer that mariagein it owne nature is better then virginity for God in the first creation Gen. 2.18 saw it was not good for man to be alone but euen in his innocency that he should haue the woman as a helpe before him And therefore Saint Paul 1. Cor. 7.26 is not to be vnderstood as enioyning virginity to any or as commending it before mariage but onely as perswading and praising it for the necessity of those times that were so troublesome as the Church of God could scarse finde rest in any place and therfore such as had no families were more free readier for the seruice of God otherwise continency is not better as a better ordinance of God but the betternesse of that came in by the disorder sinne hath brought in because mariage is clogged with so many cares as distracteth the minde much from religious exercises and men in their single estate be more emptied of cares and so more vacant for praier and other holy duties And where they say that virginity in mariage is better then society in mariage it is an accursed speech this example of Iosephs only excepted for it is a plant growing onely in this garden in respect the wombe of the Virgin was the bed of the Lord Iesus and yet if their owne speech bee true that virginity in mariage be better then virginity out of mariage it were good for their Priests and Nunnes to mary In that it is said Feare not obserue that all our security from feare standeth on the Lords word for flesh and blood auailed Ioseph nothing at all neither could his owne iudgement leade him to any stable comfort till the mouth of God had sent it Howbeit we see the blind boldnesse of the diuell who Gen. 3.4.5 would needes take vpon him to rid our first parents from all feare in their breach of Gods commandement but we haue found him a lier and the Lord true from the beginning let vs therefore qualifie our selues according to his prescript to tremble when he bids vs feare and to runne on reioycing when he saith Feare not for he hath alwaies the tempering of the cup. And in that there is a reason added why Ioseph should not feare we may beholde the tendernesse of the Lords compassion towards his children who will not onely haue them to stay vpon the maiesty of his commandement but in reliefe of their infirmities will giue them a reason of it that comprehending it in their iudgements they may the more safely lay hold on it Euen as our Sauiour Christ Luk. 12.32 comforteth his disciples and armeth them against the troubles to come saying Feare not Why for your Father will giue you a kingdome the power and yet the comfort of the commandement resting vpon the reason of it in this sort Those that haue a kingdome prepared for them neede not to feare but such are you therefore away with feare Out of the reason it selfe namely That which is conceiued of her is of the holy Ghost we note that his humanity was so sanctified that euen from the moment of Christs conception there was a setting apart of that nature from all vncleannesse so as Christ was borne the Sonne of God for Christ-man was neuer adopted to be the Sonne of God for adoption presupposeth wrath but his manhood was personally euen at the first vnited to the Godhead and was no person of it selfe as shall appeare afterward Now the third thing Ioseph was enformed of by the Angell was to name him Iesus with a reason of the name Wherein consider two points first from what he shall saue from sinnes Secondly whom he shall saue his people and these be very few as himselfe saith Luk. 12.32 Mine is a little flocke For the first in sinne consider these three things first the disobedience to the law secondly the originall corruption thirdly the condemnation for this corruption and disobedience The first of these is double either in breaking the law or not fulfilling it the second is the originall cause of this disobedience which is the euill inclinations of our heart and our corrupt affections and the third is the punishment of this disobedience namely hell fire These be three running sores satisfied and cured by three running streames in Christ for our rebellion to the law is satisfied in Christ who not onely paied for that wee had broken but actually fulfilled euery point of it For the second which is our originall corruption wee haue the holinesse and sanctification of his nature who was euer seperate from all vncleannesse so as in Christ wee are better then Adam was in his first estate for though hee was made good yet it was changeably good but wee in Christ are absolutely good and as the stoutest mountaines that cannot be stirred For the third wee haue Christ
shall want the Rauens shall feed him yea hee will make the wicked an instrument to prouide for his chosen as Zedekiah to command that Ieremy be fed in the prison as long as there is any bread in the City Ier. 37.21 which ought to teach vs not to compasse any thing vnlawfully or to dig vs cisternes out of the policy of the flesh but to relie vpon the Lord who can and will send vs reliefe from the vttermost parts of the earth and when we least looke for it and when it shall be most welcome as he did heere to the mother of Iesus For the sixt generall circumstance namely for the oracle giuen these Wise-men to goe home another way learne first how the Lord disappoints the purposes of tyrants and wicked men which bend their bowes whet their swords and make their arrowes keene to pierce the sides of the godly Psal 7.14 that it fals out they are but concerued with vanity and trauell of iniquity and bring foorth a lie For when Herod meant to haue glutted his bloudy minde vpon the report of these Wise-men then are they of the Lord sent another way And when Act. 23.12 the Iewes had bound themselues with a curse that they would neither eate nor drinke till they had killed Paul then the Lord sent into the heart of the chiefe Captaine so to intrench him about with souldiers as he was kept safe from their fury So when Senaherib the King of Ashur had thought to haue swallowed vp Ierusalem Esay 36.33 then the Lord said and performed it that he should not so much as shoot an arrow nor cast a mount against it Thus doeth the Lord alwaies preuent the dangers intended against his children Psal 91.5.6 that neither the plague that flies by day nor the pestilence that walkes by night nor the snare of the hunter can once intrap them but his eares are open euen to the praiers of Ionas c. 2.2 to deliuer him out of the Whales belly and his eies are so bent vpon Daniel c. 6.22 as the Lions haue no power to hurt him but he is as a shadow against the parching heat and as a shield against the blustering cold which may incoâ—â—age vs still to lay hands vpon him as our succour to behold him as our deliuerer to flie to him as our comforter to waite vpon him as our guide and to commit our soules vnto him as vnto the best keeper Secondly heere learne by the not returning of these Wisemen to Herod according as they were commanded that an oath or a vow taken and made against the bond of charity and tending to the hurt of our brother is not to be performed but being vndertaken vpon weakenesse is to be discharged vpon conscience and therefore rash was the vow of Iphtah Iudg. 11.31 to promise to the Lord without limitation a sacrifice of that he should first meet when he came home For though the Apostle Heb. 11.32 commendeth him for his worthy enterprise in deliuering the people yet by this rash vow and wicked performance of the same his victory was much defaced For we must make no haste with our mouthes to pronounce any thing but set a watch before our lippes that they may hedge in our tongues from speaking euill of our brethren and yet if we hap to slip in this wee must keepe in our hands from executing what vnaduisedly we vttered For first we are so farre from being bound to derect them when their liues or bodies are sought for as wee are to counsell them to hide them as Eliah 1. Kings 17.3 was counselled of the Lord to hide himselfe So did Ionathan 1. Sam. 20.42 make his fathers fury knowen to Dauid that hee might hide himselfe and therfore cursed be the Ziphims 1. Sam. 23.20 that promised Saul to deliuer Dauid into his hands and cursed be Irrijah Ier. 37.13 that staid Ieremy and brought him to the Princes as a fugitiue when hee was going to the land of Beniamin Secondly if they cannot hide themselues wee must doe it for them So did Obadiah 1. Kin. 18.13 in the court of Ahab hide a hundred Prophets from the cruelty of Iesabel So did Rahab Iosh 2.1 in great zeale to God and loue to his seruants hide the spies with the danger of her owne life So did the Disciples Act. 9.21 let downe Paul in a basket when his life was sought for by the Inquisition Thirdly if they be apprehended we must be so farre from accusing them as we must countenance and defend them to our powers So did Ebedmelech Ier. 38.9 when he came to the King in the gate and told him Ieremy had wrong to be imprisoned and so did Ionathan 1. Sam 20.32 defend Dauid against his owne father for it is not the commandement of a King that ought to make vs giue vp the sonnes of God into their hands nay the Lord himselfe in this place teacheth vs otherwise that would not suffer these Wise-men to obey Herod wherby the babe might haue beene exposed to his butchery Lastly in the departure of these Wise-men obserue that God both in the beginning and in the end will blesse all courses and actions enterprised and done in his feare and in a holy obedience as he did blesse and prosper the iourney of these Wise-men giuing them both a direction which way to come to Ierusalem and which way to goe from Bethlem which must make vs if we expect any blessed successe of that we vndertake not to begin but with the warrant of a good conscience nor to proceed but with a reuerent and resolute obedience as to the commandement of God and as aiming at the aduancement and promotion of his glory and the furtherance of his seruice MATH chap. 2. vers 13 14 15. verse 13 After their departure behold the Angell of the Lord appeareth to Ioseph in a dreame saying Arise and take the babe and his mother and flie into Aegypt and be there till I bring thee word for Herod will seeke the babe to kill him verse 14 So he arose and tooke the babe and his mother by night and departed into Aegypt verse 15 And was there vnto the death of Herod that the might bee fulfilled which is spoken of the Lord by the Prophet saying Out of Aegypt haue I called my Sonne THE Euangelist as before hee shewed the glorious and blessed beginnings of our Sauiours birth who though borne in basenesse had testimony giuen him of his maiesty by the starre in heauen and in earth by the Wise-men of Persia so now he setteth downe a matter of great discomfort that this same babe euen from his cradle should begin to bee crucified in himselfe and his members Wherein generally there be three points set downe first the commandement of the Angell secondly the obedience of Ioseph thirdly the fulfilling of a prophesie In the commandement consider first the circumstance of the time that it was after the departure of the Wise-men how long after is not
commanding that which flesh and bloud most abhorreth and giueth no reason of it namely to bee the butcher to his owne sonne But heerein shall our condemnation be the more iust because the Lord hath giuen so many calles and yeelded so many reasons why we should flie from sinne and why we should turne to him not for feare of any bodily destruction by the hand of Herod but for feare of that spirituall thraldome wherein Satan laboureth to keepe our soules the Lord hauing discouered vnto vs early and late that hee is an old and a subtill enemie armed not onely with darts but euen with fiery darts to sting vs vnto damnation Let vs therefore with Ioseph embrace the sweet kindnesse of the Lord who mildly exhorteth vs to haste as it were out of Sodome and let vs with him resolue without any fleshly discourse with our selues to bee gone at the first call for his word is truth and the danger he foretelleth will follow Secondly heerein obserue that the Lord knoweth the secrets of mens hearts for Herod pretended adoring but intended the murthering of the Lord Iesus And his crafty and concealed purpose is heere named by the Angell that we may feare to deale doubly with our owne soules and may abhorre all hypocrisie because the Lord casteth his eie not only vpon our actions but watcheth euen ouer our very thoughts and will in time discouer them to our great shame This is it Dauid praieth against Psalm 32.3 that the Lord would free him from guile of spirit not to deceiue himselfe nor to dissemble his sinne for his dealing doubly with God and his soule in that his sinne with Barsheba had so distempered his conscience that vntill he had fully mastered his hypocrisie he could finde no rest in his bones Yet such is the simplicity or rather the frowardnesse of our harts that though wee know all things to bee naked and open before God we still runne on in hiding and cloaking of our sinnes which is as auncient as our first fathers fall who after the eating of the fruite forbidden had his eies opened indeed that is he then by experience perceiued and by checke of conscience saw what euill he came into and what good he had lost being conuinced of his owne misery he takes fig-leaues to couer his shame a small couer to hide it from the eies of God Beside marke his sottishnesse he couereth but his shame whereas the principall instruments of his wickednesse were his eies his eares and his taste and these were more filthy for the other part actuall had not sinned Now when he heard the voice of God the winde carying to his eare such a voice as he had not heard before then hee flieth among the trees thinking if fig-leaues would not serue yet the shadow of trees would sufficiently hide him alwaies when the Lord summons vs seeking shelter that wee may not come to reprehension And when this voice of the Lord could not bring him to a confession of his sinne nor pierce his heart enough the Lord calles him with his owne mouth Why doesâ— thou hide thy selfe Marke now his wonderfull hypocrisie crept in so soone after his fall Adam assigneth two causes of the hiding of himselfe both false and omitteth the true cause that is his sinne the one because he heard God speake which is most false for he had heard him speake often before and that most comfortably The second cause because he was naked and yet this was no cause for it is said in the text they were both naked and were not ashamed And by the malignity of his nature in this hee secretly chargeth God to be the cause of his sinne who in his originall creation had made him naked whereas hee himselfe was the cause of the shame of his nakednesse God goeth further with him Hast thou not eaten of the fruit which I forbâ—â— thee Now the Lord names the sinne and in his answer marke his hypocrisie and guile of spirit worse then before The womaâ— saith he which thou gauestâ—â—e gaue me of the tree and I did eate As if he should say it was thine owne ordinance so as he impudently faceth out the matter and laâ—es it vpon his wife whereas it was his owne ambition and not her suggestion only that prouoked him to the sinne and in the whole story yee shall not finde one word of confession So the woman shee transfers from her selfe to the diuell the cause of her fall the Serpent indeed blew the coles but the fire was in her owne heart and she would not confesse that shee abused her selfe to bee seduced by the Serpent so as both of them felt the punishment of their sinne but would not iudge of the cause of it in eating the forbidden fruit By which examples as by the naming of Herods sinne conceiued but in heart and by the traducing forth of Adam for his sinne that brake foorth into his hands we must learne to hedge in our thoughts that they harbour not so much as an euill inclination for sinne is of a forward brood and will soone bee hatcht and though as it is Psalm 50.21 the Lord hold his peace that is forbeare with patience for a time whereby wee thinke him like our selues that is as in the Hebrew a good fellow like our selues yet saith the Lord I will lay thy sinne before thee that is as it signifieth in the Hebrew either set them in order before thee like dishes on the table or write them in a role and make thee reade them in despight Thirdly in that it is saied Herod will seeke to destroy him it sheweth what hearts the wicked beare toward the godly and what purpose they haue but that it shall bee frustrate for it is said Herod would kill him not he shall kill him Thus though we be all sheepe appointed to the slaughter in the malice of the enemy yet we are not so in the purpose of God For the Dragon Reu. 12 4. like a bloudy mid-wife standeth ready to deuoure the child whereof the Church should bee deliuered but the Lord prospereth her in her trauell and assumeth the child into heauen that he may be free from the cruelty of the beast Whereby we are taught euery day to take vp our crosse for if wee will liue godly in Christ there is a necessity of persecution and we must all suffer either the sword of Esau or the frumping of Ismael Gen 27.1 Gen. 2â— 9 Act. 23.31 And this may be our comfort Herod may trauell with mischiefe but he shall neuer bring it foorth the Iewes may vow and sweare the death of Paul 1. King 17.5 but they shall be preuented Iesabel may make hue and crie after Eliah but the Lord himselfe shall hide him What did Herod thinke God to be an idoll or to haue cast off all care of his Sonne he knew by the Prophets that God had set him vp to raigne ouer his people and yet he vainly thinkes
the babes life verse 21 Then he rose vp and tooke the babe and his mother and came into the land of Israel verse 22 But when he heard that Archilaus did raigne in Iuda in stand of his father Herod he was afraid to goe thither yet after he was warned of God in a dreame he turned aside into the parts of Galiley verse 23 And went and dwelt in a citie called Nazareth that it might be fulfilled which was spoken by the Prophets which was that he should be called a Nazarite NOW followeth the returne of Iesus out of Egypt after the cruelty executed by Herod vpon the children and the iudgement of God manifested on Herod striking him with death 〈◊〉 which words there bee foure generall points to be considered first the commandement of the Lord by the message of an Angell vnto Ioseph as the foster-fatheâ— of this babe whereby he is aduertised to returne hauing securitie giuen him that he need not doubt namely that Herod and the rest were dead which sought the life of Christ Secondly the obedience of Ioseph turning neither to the right hand nor to the left but as he staid till hee was called so he staied not when he was called Thirdly in what feare Ioseph stood finding sucâ— troubles in Iudaea and into what perturbation of minde heâ—â— cast when he heard that Archilaus raigned knowing him to be Cockatrice hatched out of a Serpents egge and how the Lâ—sent an Angell to releeue him in this perplexity Fourthly 〈◊〉 Ioseph minding no such matter by his turning into Galile thâ—â— is an ancient Oracle fulfilled that this babe should bee callâ—â— Nazarit Out of the first learne the faithfulnesse of Gods proâ—â—â— that he is a God of his word for in this is his first promâ—â—â— complished as appeareth now by the effect that he wouâ—â— his sonne out of Egypt and that the same Angell that brâ—â—â— the heauy tidings vnto Ioseph of his flight from Bethleâ—â— Egypt the same Angell brings him this glad tidings of 〈◊〉 turne from thence into the land of Israel And thus mâ—â—â— consider of all the promises of God as of his couenanâ— Noah Genes 9.11 that the world shall no more bee droâ—â— his promise to Israel that they shall be his chosen for hoâ— euer the Lord withdrawes his fauour from his saints for aâ—â— yet at the last he will release them and in compassion will 〈◊〉 vpon their afflictions And well may the mountaines fall the course of nature change but Gods promise shall 〈◊〉 faile 1. Thes 5.24 for as Dauid saieth Psalme 32. though their â—â—lations bee many yet the Lord will deliuer them out of And though this pregnant security of returning be not expresly giuen to euery prisoner as it was heere to Ioseph yet all that feare God haue this to comfort them that hee hath giuen his word hee will make them blessed Mat. 5.4 and that as hee hath drawne them to the profession of his name so hee will neuer leaue them till hee haue brought them to the possession of his glory and that whether they die in Egypt vnder the fornace of affliction or come forth of Egypt all shall worke for their saluation And this his wisedome hath not onely disposed of the generall end which is his glory but of the meanes also how hee will bring euery one of vs to his kingdome And though it bee thorow the riuers of waters what skilleth it if wee haue the crowne at last Iob. 5.18 The same hand that woundeth shall bind vp the wound againe and the same hand that smiteth shall heale and the same God that layed vs before in the ashes shall giue vs oile to make our faces cheerfull Psal 104.15 Act. 12.8 by a warrant from heauen discharge Peter of his chains when in the eie of his enemies he stands condemned and make Ioseph returne out of that barbarous nation Egypt wherein God was so much dishonored to exercise himselfe in the seruice of God in Galile And though wee haue no certaine promise of this yet let vs be affected like Dauid who wandring 2. Sam. 15.25 through the mountaines in great diâ—â—â—esse his griefe being increased because hee was banished by his owne sonne and supplanted by the subtilty of Achitophel his â—hiefe counsellor when he saw he could not haue the Arke with â—im bids it should be caried againe into Ierusalem saying If I â—aue found fauour in Gods sight he will bring me thither againe but if hee haue no delight in me let him doe as seemeth best to â—im for either in the time of our trouble we shall be gathered to God in peace Psal 56.13 or else he will let vs see his goodnesse in the light of the liuing Now the cause why it is safe for Ioseph to returne is because Herod is dead where we learne to our comfort that tyrants shal â—ot liue euer and when they perish and fall away then is the Church deliuered and comforted for this death of his was no doubt as cheerefull to Anna and Simeon at Ierusalem as to Ioseph and Mary in Egypt and Rachel that before was brought in weeping ouer the innocent bloud of the poore children as if the graue had felt such barbarous and beastly cruelty may now be thought to breake forth into exceeding ioy that such a rakehell was taken away as Herod was that sought the life of Christ How we ought to bee affected at the fall of the wicked appeareth Psalm 52. where although Doeg had got great authority with Saul so as he boasted in his power trusted in the strength of his malice his tongue being as the sharpe razor alwaies cutting or as the coales of iuniper alwaies raising contention against the Saints yet the Lord shall destroy him and though hee thought to haue built his neast in the heauens yet shall the Lord cast him downe and the righteous saith he shall see it and reioyce the wicked being blind neuer beholding the iudgement of God and they shall laugh not in reuenge but to see God mercy in taking part with the godly And not onely the righteous shall ioy at this but as Iob. 20 26. saith The tongue of the â—â—per shall slay them that is the very wicked shall curse them 〈◊〉 Princes that want religion soone slip into tyranny and wantâ—â—â— conscience to moderate their desires and affection to looke vpon their subiects they will soone resemble Rehoboam 1. Kingâ— 12.10 in making the yoake heauy and correcting them 〈◊〉 Scorpions Further from hence learne that God doth often so disappoint the plots and purposes of cruell tyrants that when they intend to execute others they die first themselues and sometime Haman Ester 7.10 is hanged on his owne gallowes thâ—â— he prepared for Mordecai Herod had thought to haue killâ—â— Christ but he is faine to take the paines to die himselfe If Mâ—ses come any more into Pharaohs sight he shall surely die Exâ—â— 10.28 Well Moses will see his face no more but
hee shall be hold his destruction Exod. 14.28 in the red sea How oft 〈◊〉 Saul thinke and how sore did he thirst for the life of Dauid 〈◊〉 he misseth of his purpose and slaieth himselfe 1. Sam. 31.4 〈◊〉 make way for Dauid to the kingdome And such shall be the â—â—cesse of all that conspire against the Lord and his Christ to fall 〈◊〉 to the pit which themselues haue digged and to make the wâ—â—ked a ransome for the godly For the maner of Herods death though it be silenced by the Euangelist yet the Ecclesiasticall stories make mention of it as Iosephus and Eusebius which though it command not the conscience to beleeue yet the more to magnifie the Lord it is not vnfit to consider it He had a great swelling in his legs woonderfull rottennesse in his whole flesh his breath did so stinke as he could not be accompanied with he had such a disease in his parts of shame as wormes did crawle about them he was greedie of meat hauing the appetite of a dogge not to be satisfied his whole race was accursed after him hauing eight children within an hundred yeeres there was not any of their loines lest Archilaus heere spoken of was banished to Vienna and there died a beggar Antypas that beheaded Iohn Baptist and whom Christ called Foxe Luke 13.32 was banished to Lions in France and there died a most miserable abiect Agrippa the son of Aristobulus the sonne of this Herod an insolent and proud man was eaten vp with lice most shamefully Act. 12.23 The sonne of this Agrippa that would haue put Peter to death liuing till the destruction of Ierusalem there had his end Thus did the wrath of God rest vpon the familie of this cruell persecutor of Gods Church who was blasted in himselfe and his posteritie And thus did the Lord 1. Kings 14.10 sweepe away the house of Ieroboam as a man sweepeth away dung till it bee all gone and 1. King 21.21 did cut off the posteritie of Ahab for their prouocations wherewith they had prouoked him to teach vs to feare and tremble before his face and if we will be blessed in our selues and in the fruit of our bodie to looke vnto our paths that we lay not our hands to wickednesse Note further that we are not to feare what Princes can doe vnto vs for they liue no longer then they haue some seruice to doe for Gods glorie as it is said Col. 1.16 All things are in Christ and for Christ And Saul could not Acts 9.1 breath out threatnings against the Church of God had not the Lord some speciall purpose in it either for the exercising of his Saints or the waiting for his owne repentance Neither could Pharaoh so long â—â—ie his rodde vpon the Israelites were it not as S. Paul saith Rom. 9.17 that the Lord stirred him vp to shew his power in him For now when Herod had executed the children whereby God is glorified in their innocent death and his owne malice fully manifested then he dieth himselfe which may teach vs patience against the time of trouble knowing that the wicked are but as the weapons of the Lord to set an edge on our affectionâ— which otherwise would creepe vpon the earth and make vs forget our maker whereas by this meanes we oft times cast our 〈◊〉 on our deliuerer which is in heauen Further learne that though tyrants appoint vs as sheepe to the slaughter and in the malice of their hearts doe purpose to fleece vs yet sometime the butcher wanteth his knife and the sheepe in the shambles do escape therefore we need not to be afraid of them that haue not so much power as to kill the bodie vnlesse the Lord giue vs vp into their hands as Dauid saith Psal 7.12 speaking of the wicked hee hath bent his bow and spread his net and hath conceiued mischiefe but shall bring foorth vanitie and the euill intended shall fall vpon his owne hairy scalpe For the diuell that is stronger then man yea that aâ—meth the malice of men cannot stretch foorth his hand vpon the goods of Iob Iob. 1.12 much lesse touch his body without the permission of the Almighty Herod shall die and Christ shall escape if not the worst that flesh and bloud can doe is but 〈◊〉 send vs with the children of Bethlem into heauen for the Lorâ— is our shield and we are as neare deare vnto him as the apple of his eie yea he is our secret place and vnder his shadow we can not but be safe For the second point containing the obedience of Iosepâ— by his example we learne not to runne before Gods promises but patiently to waite vpon them for as hee is alwaies a sure deliuerer of his people so then especially when his mouth haâ—â— spoken it and vpon this Ioseph relied not stirring till he was called Moses was sure to bring the people of Israel out of Egypt Exod. 3.10 yet hee must staie for it fortie yeeres as if the Lord had forgotten to what purpose hee had appointed him Noab 〈◊〉 the Lords commandement entreth into the Arke and commeâ—â— not foorth till by the same commandement Gen. 8.16 he 〈◊〉 called foorth though by the not returning of the Doue he knâ—â— the waters were abated from the earth Dauid was sure to be king after Saul yet he waited so long as in his haste he said Psalm 116.11 All men are liers thinking that Samuel had abused him to tell him hee should be King which we must beware of for the cause why the Lord staieth many times is because his seruants crie not out vnto him nor presse him with importunity as Luk. 18.5 the widow did the Iudge or for that our curst heares will not come downe so as he is faine to vse the wicked as rods to chastise and humble vs. Heere also learne that as Christ commeth out of Egypt so the Lord draweth the Gospell out of the fire and giueth it some Sun-shine out of the darkest persecution yea and that as it is said Act. 12.24 in the time of the most ambitious and Lordly tyrants it shall grow and multiply exceedingly for so it hath pleased God that the hotest persecutors as was S. Paul haue embraced it and that kings haue submitted their scepters to the foolishnesse of preaching Which noteth vnto vs that the ignominy that lighteth vpon the crosse is not nor ought to be any occasion to disswade vs from it for the proceeding of Christs kingdome is aboue nature and the perswading to it is cleaue contrary to the custome of the world For saith Cyrus if a Lacedaemonian will serue mee if hee bee a foot-man I will make him an horseman if a horse-man I will giue him a Chariot if hee haue a Chariot I will giue him a Castle if a Castle a Citie and he shall receiue his gold not by tale but by waite But now in the groweth and age of a Christian it fareth otherwise for this is the condition of
the Lords followers to be betrayed of their owne fathers and to be entangled with sundry afflictions to bee banished into Egypt and if thou beest called backe againe yet neuer to haue but a steppe betweene thee and death as Dauid saith 1. Sam. 20.3 But for all this we may not be dismaied for in all these wee shall bee more then conquerours through Christ The third point is in what state Ioseph found all things in Indaea not quiet but still troublesome where we see how God exerciseth the faith and patience of this his seruant shewing heerein as in a glasse the state and condition of the godly how one trouble succeedeth another as if they were thornes folded one within the other Ioseph long expected his deliuerie out of Egypt and now in his returne he is as much grieued at the raigne of Archilaus as he was comforted at the death of Herod which the Lord doth not to presse him downe but to giue him the greater occasion to praise his name in the experience of his many deliuerances Iob 5.19 As Iob saith Out of six troubles the Lord will free me and the seuenth shall neuer come neere me And this is the vse which all Gods children ought to make of the varietie of their dangers the more to strengthen and confirme their hope that Gods hands shall euer be stretched foorth to send them deliuerance from his tabernacle as they were to Dauid Psal 32.6 and as they be in this place to Ioseph who riddeth him likewise out of this second feare Heere also we learne not to be negligent and secure when the Lord hath taken awaie one enemie of his Church for though the principall Doeg be gone that through flatterie abused Saul and that none is like to succeed him that shall haue such grace with the king yet still to keepe vs awake after Herods death comes Archilaus that beareth the same heart and the same affection that Herod did though he hath not the same power and though this be some comfort that hee shall neuer be crowned And thus did the Lord subiect his people still vnder the hand of some succeeding Pharaoh that they might cast vp their hearts to him and bewaile their wants and powre foorth their soules vnto the Almightie And thus shall the forrest neuer be without some Bore or other that would destroy the vine but if we be rooted into Christ and may beare him about vs as Ioseph did he will teach vs to watch or at least if we sleepe he will awake vs as he did his drowsie disciples Mat. 26.40 when danger was at hand For the fourth point how in this perplexed feare an Angell was sent vnto him we learne first wholly to depend on Gods prouidence seeing that in the seuerall extremities of Ioseph the Lord sent him seuerall comforts For first in the suspition and iealousie of his wife an Angell was dispatched from the heauenly palace to resolue him then the same messenger warned him of the imminent persecution and now releeueth him in his distresse And thus will the Lord deale with all his seruants that walke aright if they be not either too forward through hope or too backward through feare Secondly as this was one cause of Iosephs turning into Galiley namely to be succoured in his feare so in this the Lord had another end vnknowen to Ioseph which was the fulfilling of a prophesie that his sonne should be called a Nazarite that is one set apart vnto the Lord by speciall sanctification of nature which was praefigured by Sampson and others vnder the Law Where we learne how the Lord executeth his will both by his seruants and his enemies when as they meane nothing lesse then to doe it Thus did not Dauids father know when he set his sonne to keepe sheepe that he should fight with a Lion 1. Sam. 17.34 nor Sauls father know or once dreame that his sonne should bee anointed king when he sent him to seeke his Asses 1. Sam. 9.16 nor Mary when shee went to Bethlem to be tasked that therein the Prophesie of Michah should bee fulfilled that out of Bethlem should come the gouernour of Israel Michah 5.2 nor Herod in the cruell massacre little thought of performing Ieremiahs prophesie A voice of lamentation Rachel weeping for her children Ier. 31.15 nor the chiefe Priests when with the 30. peeces of siluer which Iudas brought they bought a potters field neuer dreamed of the prophesie of Zachariah chap. 11.13 that for so much should Christ be valued and therewith should such a field be brought But such strength hath the Lord and such power ouer the hearts of men as he can secretly moue them to be executioners of that himselfe hath appointed shall come to passe MATH chap. 3. vers 1 2 3 4 verse 1 And in those daies Iohn the Baptist came and preached in the wildernesse of Iudea verse 2 And said Repent for the kingdome of heauen is at hand verse 3 For this is he of whom it is spoken by the Prophet Esaias saying The voice of him that crieth in the wildernesse prepart yee the way of the Lord make his pathes strait verse 4 And this Iohn had his garment of Camels haire and a girdle of a skinne about his loiâ—es his meate also was Locusts and wild hony NOW the Euangelist goeth forward and passeth from the infancy of Christ vnto his manifestation to the world when hee was to be inuested into the office of his Priesthood before whom as before a mighty Monarch was to goe a harbinger to the vp lodging for his Lord in the hearts and consciences of men which was this Ioâ—â— Baptist. In the words consider first the time when this fore runneâ— did preach which being by this Euangelist set downe indefinitely is precisely declared by Saint Luke chap. 3.1 Secondly the place where hee exercised his ministery in the wildernesse Thirdly the summe and effect of his Sermons Repent and change your minds and amend your liues for the great King that shall open the doore of saluation vnto all is now at hand Fourthly by what commission he was warranted and authorized to doe this namely by Esay chap. 40.3 who had prophesied this long before Fiftly is described the wonderfull precisenesse and strictnesse of his life by his garments and diet wheâ— by all the people cast their eies vpon him admiring his austeritie For the first circumstance which is the time we must not vnderstand an immediate successiuenesse that Iohn began to preach as soone as Christ was brought to Nazareth but that it was while Christ liued there which was some 25. yeeres after for this Iohn was stirred vp that hee as the day-starre might goe before the Sonne of righteousnesse Saint Luke setteth it downe to be in the fifteenth yeere of Tiberius and Christ was borne in the fifteenth yeere of Augustus so as Christ was about thirtie yeeres of age when he began to preach Out of which learne generally that we must
his Sermon wee must weigh and consider two parts first the exhortation Repent and change your minds Secondly the reason perswading to embrace this exhortation For the Kingdome of heauen is a hand For the first the word Repent it signifieth an alteration both of iudgement and of affection not onely by a displeasance with ones selfe and a checke of conscience for the euill he committeth which cannot bee staied no more then the panting of the heart or the bearing of the pulse but also an vtter loathing and detestation of all manner of sinne so as all repentance though it be proper to the minde and the fountaine of it be in the heart yet it is both inward and outward the visible shew of amendment being a declaration of the inuisible thought of sorrow for a thorne cannot grow vpon a figge-leafe and if any man will iudge of his repentance let him manifest the fruits of it What can a cursed mouth shew but that the heart is viruleâ—â— and full of poison or garish attire but that the minde is not humbled for where there is no reformation of action there is no alteration of affection Secondly repentance is noted to be either generall for all men for all sinnes for all times or speciall for some men for some sinnes and for some times For specialâ— men that euery man repent him according to his disposition and place as Saint Iohn sheweth Luke 3.11 exhorting the rich men if they haue two coates to giue one to the poore the customers to require but their due the souldiers to bee counteâ— with their wages For as euery man hath a seuerall calling so hath hee speciall sinnes attending and waiting on his callâ—â—â— which must bee repented of Now for our infirmities whâ—â— hourely breake foorth of vs generall repentance is required but if we be stained with any peculiar sinne that must haue a repentance by it selfe Dauid Psal 32.3 cannot be healed of his adulterie by a generall confession but he must peculiarly taske his soule for that sinne and so much Paul expresseth 2. Cor. 12.21 I feare saith he lest when I come I shall bewaile many of them which haue sinned and haue not repented of the vncleannesse fornication and wantonnesse which they haue committed for for such sinnes it is not sufficient to finde a remorse of conscience but for adulterie profaning of the Sabbaoth oppression of the poore and such like he must haue a speciall humiliation and may not thinke to obtaine the comfort of Gods countenance by blurting out a short praier that passeth out of the mouth like gunshot as Lord I haue sinned which though the words be good auaileth not because the heart is naught fraught with hypocrisie Such then as will be true repentants must bee of the number of them Christ speaketh of Mat. 11.28 that are inwardly wearie of the burden of sinne which excludeth three sorts of people first such as be not wearie of their owne righteousnesse but desire to applie the plaister of their owne workes to cure their wound secondly such as bee not weary of the pleasure of this life which profane-sensuall men will neuer be such as Paul speaketh of Philip. 3.19 that make their belly their God and with Esan Gen. 25.30 will for a messe of pottage sell their birthright thirdly such as be onely cast downe with some hard exigents in the world for many be weary of the world that are not wearie of themselues or of themselues that are not wearie of their sinnes wishing to be deliuered from the burden of their distresse but not with Paul Phil. 3. from the body of sinne Rom. 7 2â— for none of these sorts can thriue in the course of repentance but such onely as be â—amed from their naturall rebellions by the afflictions of this life that haue their spirits broken to dust and euen brought to confusion that will confesse no good thing dwelleth in their flesh but are cast as it were into a burning feuer of desperation and doe feele in a maner hell in their soules such will the Lord â—â—â—fort such doth he call and enable to repent For to whom is the commission giuen Esay 61.1.2 to preach good tidings but to the poore deliuerance but to the captiues so as he openeth no prison except thou confesse thy selfe to bee chained in the irons of Satan neither canst thou repent except thou thinke thou hast beene a runnagate from the Lord Iesus and what need he to giue thee the water of life except thou feele a drowth in thy soule like the drowth of Summer True it is the Lord comforts none but the abiect seekes none but the lost makes wise none but fooles iustifies none but sinners so as vnlesse we finde these wants in our selues the Gospel was neuer preached to our comfort and this exhortation is vainly deliuered that we should repent Howbeit since repentance and wearinesse is of such necessitie for Christians we must enter into a three-fold examination of our selues first of the knowledge of our sinnes secondly of the sorrow for our sinnes thirdly of the amendment of our sins First for the knowing of thy sinne thou must not examine it according to the law of thine owne heart that will glorie in hanging vp the Lord Iesus and in getting letters to Damascâ—s Acts 9.2 to persecute the Church of God for thine heart will make things lawfull by thy abuse vnlawfull and things vnlawfull by the flattering of thy selfe in too much libertie lawfull but it must be done according to the commandement of God raising vp his tribunall in thy soule and setting before thee the curse that resteth on thee for thy sinne Neither must this be a generall acknowledgement that thou art sinfull but thou must walke in the steps of Dauid in the bitternesse of the soule to say O Lord they are so many as they run ouer my head and so heaâ—y as they presse me downe and in the 2 Sam. 24.10 I haue not onely sinned in numbring the people but sinned exceedingly O Lord take away the trespasse of thy seruant for I haue done very foolishly so as for particular sins thou must keepe the circumstance of time and place and aggrauate the degrees of it 〈◊〉 thy soule And because thou art not able to remember the wholâ— catalogue of thy sins and perhaps flatterest thy selfe in some 〈◊〉 as Naaman did 2. King 5.18 who protested hee would serue the Lord and yet bowed himselfe in the house of Rimmon thou must craue pardon for thy secret sins and those which thou haâ—â— passed ouer as no sinnes and neuer rest thinking of them till they haue forced thee to Christ which is euer accompanied with a perswasion that the sinne is pardonable which is no small comfort Then when thou art come to a sight of thy sinne the second point is sorrow for thy sinne such as is expressed Zach. 12.10 as that when we consider how wee haue pierced God with our sins and that euen my sinnes
for the officers of the Church and the ministerie it is not onely ordained of God in generall but euery particular place and euery kind of office is set downe the Church being his owne house which he meant to beautifie with all necessarie furniture and none of this can be put downe neither may others be added 1. Cor. 12.28 and Ephes 4.11 For the Pastor may bee put downe by the Prince but not the Pastorship without maiming the bodie of Christ for then were it an humane constitution as is the other of Magistrates And therefore most grosse is it that women should be licenced to baptize which pertaineth onely to the office of a Minister and it is an idle answer to saie Quod fieri non debet factum valet that which should not be done is yet effectuall when it is done for this is a seale put into a wrong hand And if Vzziah 2. Sam. 6.7 being no Leuite was striken with sudden death for but touching the Arke of God which was readie to fall though his intent was good and if Vzziah 2. Chro. 26.20 was smitten with leprosie which he could neuer claw off to his death for burning incense to the Lord which onely pertained to the Priests to doe then may these intruders vpon the Lords possessions feare some plague to light on them for intermedling with these holy things and as well may they administer the Supper as Baptisme for they be seales of equall dignitie Howbeit if thou wilt be Iohn Baptist shew me these two things first a commission of thy calling secondly besides that thou must proue thy calling warranted shew me that thou commest rightly by it and that thou canst lawfully conuey it vnto thy selfe as Luk. 3.1 the spirit of the Lord came vpon Iohn For to haue this securitie is good in two respects first for the sasety of thine owne conscience in the day of affliction for thou knowest the iudgement of Christ concerning such as creepe in at the window they haue neither loue nor care of the flocke Ioh. 10.1 Therefore Ieremie chap. 1.6 cried O Lord I neuer thrust my selfe into this vnthankefull office but thou sentest me and thy wordwas as afire shut vp in my bones Secondly it is good to retaine the people in obedience when they shall see the Patent of thy calling whereas otherwise they will esteeme thee but as offering thy selfe vncalled and then thou maiest labour among them vnthanked For that Esay spake saying The voice of a crier in these words is set downe the execution of his office Where we learne that there are no names giuen to Ministers but they are words of emploiment and of labour For Preaching comes of Praeco to be a proclaimer in the market place so are they called trumpeters for that they must blow the siluer Trumpet of the Lords word that it may sound and ring in the eares of the people Criers Esa 4.11 Ezec. 34.10 1. Pet. 5.4 so as they must be no toong-tied fellowes for they are no fitter for this office then is a blinde man to be a Pilot. They must be shepheards which in Iuda were faine to watch all night to preserue their flockes from Wolues Watchmen who must take heed lest through their sloth the fort be surprized Embassadors hauing a great message to deliuer from the king of heauen Angels as Christ is called the Angell of the great couenant and Reuel 3. Write vnto the Augell that is 2. Tim. 2 1â— 1. Cor. 3 1â— the Minister of such a Church Workmen because they be builders of mens consciences Stewards to prouide meat for the Lords inheritance And as Iohn was to crie in his time so is there as great necessitie laid vpon vs to crie in this time according to the proportion of that grace we haue receiued In Pauls time 1. Cor. 9.16 it was a curse of damnation not to preach which cannot be appropriated to Paul himselfe it being a dutie specially required of all that labour in this vineyard And 2. Tim. 4.2 he adinreth Timothie to preach instantly so that as Iohn as the fore-runner and Timothie as an Euangelist were to preach with vehemencie so are wee as Pastors to crie the same crie for it neuer yet pierced deepe enough nor entred far enough to make men watchfull ouer their liues Now some are vnwoorthie the name of celers being scarce able to speake others are able but not willing to be criers bringing others a sleepe with their sloth vpon whom without repentance resteth a woe into lerable to beare and impossible to auoid Secondly obserue heere the agreement betweene the Prophet Esay and Iohn Baptist Iohn making that plaine was spoken obscurely by the Prophet Prepare yee the waies What is that Repent Let the high mountaines be brought low that is let pride of life be abated Let the low velleis be filled that is let despaire be reiected Let crocked things be made straight that is let the iudgement be rectified Let the rough waies be made smooth that is let thy swelling affections be changed Now this Allegorie vsed by the Prophet is borrowed from entertaining of Princes at their first coronation at which time all ordures bee clensed bridges repaired the streets pauâ—â—l herbingers goe before to take vp lodging the trumpets sound the volley of shot goeth off and euery man is arraied in his best robes not that the Lord of glorie expecteth such a transitorie triumph for hee requireth but this amend thy life and a cleane heart is his best harbour a spirituall entertainment being fittest for a spirituall king Lastly in this crie of Iohns obserue his faithfulnesse he prepareth a way for the Lord not for himselfe he might haue liued farre better in respect of the world then in this base office and in this base place for his priestly birth being the sonne of Zachary Luk. 1.13 would haue affoorded him a richer portion yea he was offered to be Christ Ioh. 3.28 but he would none of it contenting himselfe with that share the Lord had allotted him and attending on that dutie the Lord had enioined him And thus ought all the Ministers of the word to doe not to preach for reward nor to crie for ambition though the herbinger must not lie without doores but they must looke for a recompence from the highest for the world is vnthankfull And it is not enough to preach but they must preach to the consciences of men that the Lord Iesus may enter in and not to gratifie the affections of men with the eloquence of the flesh and in swelling words that themselues may enter in For if they crie to get a name or renowne or preach in contention they may crie long enough they haue all they shall haue hauing that they sought for to bee caried in the mouthes and to bee had in admitation of the people For the fift circumstance which is his extraordinarie austeritie his attire and girdle was such as Eliah did weare 2. King
being but the herbinger and the person of Christ whose comming he proclaimed yea so great as he was not worthy to do him the basest seruice so much as to pull off his shooes this being a prouer be taken from those countries where trauelleâ—s going in the heat all day did accustome at their iourneies end to haue a seruant attendant to plucke off their shooes and to wash their feete In the speech there are two parts to be obserued first the abasing of himselfe and his office secondly the magnifying of the ministery of the Messias Here first note that Iohn doth not compare the baptisme hee administred with that the Apostles should afterward minister nor his outward signe of water with theirs as being any difference betweene them but he compareth his owne person with the person of Christ and that which he worketh visibly with water with that which Christ worketh supernaturally cleansing the conscience They therefore are deceiued that thinke 〈◊〉 baptisme lesse effectuall then this of ours drawne from the 〈◊〉 postles for in the substance there is no difference but onelyâ— the manifestation and perspicuity of it that as Iohn was plaâ—â— then the Prophets so were the Apostles and after Minister more plaine then hee which was signified by that speech a Christ Mat. 11.11 Hee that is least in the kingdome of God is greater then Iohn Baptist this being meant of their ministeries for the Sunne is the same both in the morning in his weaknesse and at nooâ—â— daie in his strength and there is the same humane nature is a child as in a man and no other baptisme in substance now then this of Iohns being both instituted by the same Lord. But the Iesuites challenge the Caluinists for making Iohns baptisme comparable with the Apostles for Iohns say they did not remit sinnes but he onely baptized them vnto amendment of life Wee answer first in neither of their baptismes there is any remission of sins this onely being in the power of Christ the institutor as in circumcision the cutting of the flesh in it selfe aâ—â—led nothing but the effieacy was in sealing to the conscience the beliefe in the Messias to come for many had outwardly that signe whom the Lord abhorred and if that did but secure the soule vpon an inward beleefe much more is baptisme now but a seale of righteousnesse vnto vs. Againe if their baptisme vnder the cloud was the same with Iohns so was that of the Apostles and could any of them giue any more then the external ministerie But Iohn say they baptized onely to amendment of life We answer as it is Marke 4. Iohn baptized to repentance and remission of sinnes and can there be any repentance without remission No for being promised both together they are receiued of the person both together Againe if this baptisme of ours and that of Iohns be not the same in substance then did not Christ sanctifie our baptisme in his flesh which is false for man can giue but the outward element and Christ alone doth purge the soule Secondly learne what power there is in the outward ministerie of men and in the outward seales for howsoeuer the Scripture doth magnifie outward means and the men as instruments as that Paul is said to saue soules and to haue begot Onesimus in the faith Philemon 2. Cor. 3.6 chap. 1. and our ministerie is called the ministerie of the spirit yet when the scripture will shew what either the men or the meanes separately and apart can do in their owne nature and that all is the worke of God onely then either the meanes are not at all mentioned or else they are woonderfully debased as Paul can but plant Apollo can but water but it is God that giueth the increase Heere Paul is nothing 1. Cor. 3.6 for the blessing is onely from the Lord the internall being opposed to the external for whensoeuer these be either opposed by comparing or compared by opposing then all is in God for God dealeth otherwise in disposing of things that nourish to eternall life then of those that helpe to the conseruation of this present life As there is some power and as it were an inherent vertue in bread to nourish in it owne nature and there is power of generation in man to beget but to awake the conscience and to clense the heart there is no power that remaines in the Ministers person or in the seales of Baptisme and the Lords Supper the Minister separately hee speakes and it is but a perishable breath as the voice of another man though they be the words of God Act. 16.14 for otherwise why should Lydiaes heart bee opened more then any of the rest of the hearers there was the same voice of man sounding into the same eares of men by nature And in Baptisme for himselfe the Minister can doe nothing but powreon water and the water is but naturall which can but wet the body and there is no power appropriate to it that of it selfe it is able to conuey any security to the conscience But doe not the words of institution worke something and bee they not operatorious to worke some change As the words bee pronounced with the organ and instrument of the mouth it cannot make the bread to alter the substance but the words haue this power to declare what the Lord will worke first for our selues that we must breake bread for the people that they must eate it This is my body shewing what the Lord will doe that wee must not be amazed in beholding the signes but lift vp our eyes vnto the Lord that giueth Christs bloud to the heart of euery beleeuer for there is no flesh in the bread nor vnder the bread nor with the bread These therefore haue no power to conney any grace to the soule for if they had then were all regenerate that receiue them and sometime regeneration preceeds and goeth before baptisme as in Cornelius Acts 10. sometime it followeth baptisme as in children And againe if there were any power in water of it selfe or by the words of institution then after the sacrament the water should euer remaine sanctified which we see contrary for it doth putrifie like common water And no more doeth the Sacrament depend vpon the intention of the giuer and consecratour then it doth vpon the intention of the receiuer for it was as true a sacrament and as effectually offered to Simon Magus and to Iudas as to the other of the Disciples for the same Sunne shneth to all though some doe shut their eies Further obserue and beware that we doe not make duos totos baptismos two whole baptismes one of Iohns another of Christs but onely of one whole baptisme two parts as of one whole man we make two parts body and soule one is as in the law a circumcision with the hand cutting the flesh the other cleansing the conscience by faith in Christ Neither do we make them two thâ— God
separates for it is the same word of life in it selfe but not to them that eate it not to the elect it is effectually conueied to the reprobate it is truely offered by God but separate by their vnbeleefe Therefore let vs consider the analogy and naturall relation in baptisme the externall thing is water such as is common the thing inward is the very bloud of Christ answered by the signe The application of water to the clensing of the body is answered by the applying of the holy Ghost the effect of water is to purifie from filth so is it of the bloud of Christ to purge from sinne and this two waies by killing and renewing by nortifying and quickning by the dipping in the water is represented the death of Christ and his resurrection signified by pulling out of the water that as we are buried with him in Baptisme so we shall rise with him by his spirit Why but hath Iohn no power but to put on water euery man may doe so and how is it then that 2. Cor. 3.6 Paul saith God hath made vs ministers of the spirit and not of the letter for there he compareth the Law to the Gospell Moses to the Apostles Moses gaue vnto the people the two tables which was onely a commandement externall for he could not change his owne heart nor apply his owne soule to the performance of the law but it was onely as if a man should write to a blind man to bid him reade or to a deafe man to bid him heare And can Paul doe any more to conuert the Corinths No but this is the difference the preaching of the Gospell which is the ministery of the spirit doth not onely require faith but giueth faith to be saued for of it selfe it is as easie to keepe the law as to beleeue Why but Paul saith to Timothy 1. Tim. 4.6 Attend on the worke of preaching to saue thy selfe and others and Paul of himselfe saith I begat you and Mal. 4.6 it was prophesied of this Iohn that he should conuert the hearts of men This is most true when the externall and internall doe ioyne and iumpe together and when they are not compared by opposition but are comprehensiuely taken together then we can bind and loose sinnes and as Leuit 16.16 then the Priest shall make thy soule cleane But as it was said that there was in paradise Genes 3.22 the tree of life not that it had any life in it but that they that should eate of it should liue for euer and so of the tree of knowledge which was so called by the effect it wrought making vs to know what good we lost and what nakednesse we fell into so it is said that we forgiue sinnes Iohn 20.23 because the word of reconciliation is put into our mouthes not that we doe it by any absolute authority but necessarily because our commission extendeth to it by God And so all morall matters vnder the law were but a meere pageant sauing that they sealed to them the inward which was the blood of Christ and where such efficacy was giuen to the sacrifices there the inward thing was attributed to the outward so as we must still hold that all power and sufficiency is of God 2. Cor. 3.5 Further obserue that Iohn of necessitie must giue water or else Christ can giue no bloud and except there be planting and watering nothing can grow So as we must learne to submit our selues to the ministery else can wee not ordinarily expect for any grace at Gods hands for he giues but increase and blessing to his worke-mens labour and though the voice of the Preacher be but a vanishing voice wanting power to affect the conscience and vertue to illuminate the eies for the voice cannot pierce the soule yet wee must humble our selues to Iohns ministery for by this voice doth the Lord giue life and as hee cannot hope for fruit that neuer sowed nor expect for wine that neuer planted no more can hee looke for life that neuer heard for faith commeth by hearing Rom. 10.17 and without faith there is no saluation So as vnlesse we doe embrace this ordinance of God to follow them whom hee hath made his armes to reach forth vnto vs the bread of life we can neuer beleeue and except we desire to be sealed with the great seale of heauen committed vnto them wee shall neuer be saued for as it is said Gen. 17.14 euery soule contemptuously refusing circumcision shall bee cut off and he that despiseth the bread doth betray and crucifie the Lord Iesus as the Iewes did that bad away with him Iohn must be regarded because he puts on water for who is not glad to receiue his pardon by the person of any and why should their feet bee contemptible that bring vs such newes from the mouth of God And if wee dare not in paine of damnation but thinke reuerently of the seales that is of water and bread in the Sacraments how much more must wee reuâ—â—â—ce the doctrine that is of far greater maiesty for the Sacraments are but blankes without the word Further consider heere in Iohns baptizing to amendment of life that as all Sacraments are couenants and in couenants there is alway something agreed on betweene both parties so in Baptisme God promiseth to receiue Christ to redeeme the holy Ghost to sanctifie and on the other side we promise to beleeue this and to repent vs of our transgressions For as Baptisme sealeth vnto vs remission of sinne so also doth it seale as it were from vs amendment of life and to whom soeuer the Lord sealeth this assurance that he will saue him to him also he sealeth regeneration and newnesse of life And as Paul saith Rom. 2.26 if vncircumcision beleeue well it shall bee saued rather then circumcision that is if the outward signe bee separated from the inward and not accompanied with cleannesse of heart and obedience to the commandement hee that wants the outward seale and yet is circumcised in heart is more to bee accounted of then the other Therefore let vs looke and take heed we performe the vow wee made before God and his Angels in our baptisme namely as to beleeue the promises so to repent and reforme our liues for he that will assure himselfe of the benefite of Baptisme must see what power he hath to subdue his corruptions He will baptize you with the holy Ghost and with fire That is by the holy Ghost Christ will seale the pardon of their sinnes who hath the same power that fire hath as first to burne vp all trash and stubble secondly to purifie things that are to be purged thirdly to giue light in darkenesse fourthly to quicken things that are benummed and stiffe with cold So as let vs examine our selues whether wee haue felt these effects of this spirit for if he filthinesse and frâ—â—â—dnesse of our nature be burnt vp and consumed if our harts be swept and cleansed from vile and loose
affections if our vnderstandings be illuminated and lightened with the lampe of the Gospell if we be inflamed and set on fire with the zeale of Gods glory and well hearted toward his children then may wee hope to haue beene baptized truely for the holy Ghost worketh these things in beleeuers But he that is drossie or luke-warme in his profession that is hard hearted to the Saints that followeth the sent of his affections and that is weary of the candle of truth hath cause to suspect that he is not yet baptized with the holy Ghost In Ioh. 3.5 this spirit is compared to water cleansing the soule inwardly which hath three properties first to wash away filthinesse secondly to moisten that which is drie and to quench thirst and allay the scorching heate thirdly to fructifie as Psalm 1. willowes are said to bee fruitfull planted by the water side euen so the holy Ghost doth purifie and wash the soule refresheth the conscience scorched with the feare of Gods vengeance and giueth power to make our drie and barren hearts to prosper in euery good worke MATH chap. 3. vers 12. verse 12 Which hath his fan in his hand and will make cleane his floore and gather his wheat into his garner but will burne vp the chaffe with vnquenchable fire BEcause it falleth out in great auditories and assemblies that there bee many wilfull and peruerse persons which doe not esteeme of the Lords rich bounty but doe scorne and tread vnder foote tâ—â— mercy offered Iohn Baptisâ— doth heere denounce peremptory vengeance and intollerable torment against all â—â—ose that shall not submit themselues to the ministery of the Messias and that they which will not bee baptized with the fire of the holy Ghost and of Christ that is with his bloud and with his spirit shall be baptized with the fire of hell The words doe containe an Allegorie or continued borrowed speech which may be thus resolued First by the Fanne vnderstand the ministerie of the Gospell which should begin at the preaching of Iesus and should winnow the people to make a separation betweene the bastardly brood of Abraham and the true Nathaniels Ioh. 1. chap. 47. Israelites in whom is no guile betweene them that had onely the marke of circumcision in the flesh and them whose hearts and vile affections were inwardly circumcised By that it is said In his hand is ment that it is presently to be manifested By floore vnderstand all places where a Church may be gathered or more specially for a visible Church alreadie gathered Iohn addressing his speech heere to the Iewes which were at this time the Church of God By wheate is ment all that should beleeue either Iewes or Gentiles By the Garner is ment the kingdome of heauen By chaffe is ment hypocrites and vnbeleeuers mis-liuers or the children of perdition that refuse to bee fanned by the Lords voice By cleansing is ment that separation the Gospell should make betweene the apostate Iew and the beleeuing Iew. By vnquenchable fire is ment the torment of hell prouided for vnbeleeuers Out of this first generally obserue that where the Gospell comes and is preached with power and with a good conscience and not huckstered nor merchandized as men doe their wares but that they so labour as not to be ashamed of that they doe preaching their doctrine not to the eare but to the doore of the conscience that there it makes a manifest difference betweene true and false children whereas before all was shuffled together for though before this time the Pharisees and all others were as one bearing the same title of Abrahams seed yet saith Iohn afterward shall come the venting of the Gospell which with the powerfull blast thereof shall scatter the hypocrites and make knowne the faithfulnesse of them that with honest hearts embrace and cherish it After this maner is the word in the Epistle to the Hebrewes Heb. 4.12 compared to a sword with two edges that cutteth two waies either to conuersion if it be beleeued or to confusion if it be despised Hereupon it is that Simeon did prophesie to Mary Luk. 2.34 to preuent any conceit might rise in her minde of her dignitie and glory being the mother of the eternall Lord heereby thinking that all the world should applaud her for her Sonne telling her that this child should be set vp for the rising and ruine of many a marke that euery man should shoot at and by his comming should the hearts of many be discouered For the sound of his mouth Heb. 4.12 deuides betweene the ioynts and the sinewes and the marrow and the bones anatomizing the hearts of men to see whether they be sound or rotten And they that before seemed to bee all one shall when the fan comes differ then the poison that before lurked shall bee layed foorth and the hidden gall shall be displaied Heereupon also the word is compared to fire which hath a double effect to wast stubble and drosse and to purifie that is refinable as siluer and gold For the Gospell hath this vertue to inflame some mens hearts with a zealous loue of God and his glory setting others on fire to persecute it to quench and to impugne it This effect had it in Iohns time some saying that he was an honest man some that he was Christ others that he was a Galilean Luk. 3.16 Mat. 11.16 whence could come no good thing and others more plainely that hee was a diuell all before being as they thought well circumcised and the children of Abraham So when Christ spake in his owne person the chaffe flew away and then was easily knowen who was an hypocrite hee comming to some place where they had rather haue their hogges Mark 5.17 then their soules saued Luk. 4.29 and to others where they brought him to the side of a hill of purpose to haue throwne him downe and to Iairus house where some Mark. 5.40 laugh him to scorne for his speech This fanne by Christ was committed to his Apostles that they likewise should make a separation where they came Paul Preaching at Antioch the Iewes railed against him when the Gentiles desired him to preach the same sermon the next Sabbath And by the power of this Fanne Act. 22.23 the Iewes cast vp dust in the aire and crie that Paul is vnworthy to liue And Act. 23.12 certaine doe bind themselues by oath not to eate nor drinke till they had killed him when as others in Iudaea did submit themselues and became the true disciples of Christ Yea Luk. 12.53 it appeareth that there is no bond so streight nor so well knit but religion will violate and cause the father with the sonne the mother with the daughter to impugne the Gospell with hostility not that it is the property of the Gospell to breed dissention but it is the malice of Sathan to enrage mens hearts that they should not receiue it that his barnes might be full And then must Ahab 1. King 21.19
yeeld to Eliah and not Eliah to Ahab There is execrable cruelty committed on the infants of Bethlem who is the cause of it not Christ but Herod and Christ may not giue place to Herod though it cost neuer so much bloud Secondly obserue where it is said hee will make his floore cleane that all that refuse the Gospell whatsoeuer they pretend they are but chaffe For the Pharisees heere which had the chiefest places in the Church they pretend to haue the Oracles and the temple to bee descended from the Patriarks and to liue after the law of Moses yet they are but chaffe which fill the floore being onely puffed vp with pride and hauing no sound graine in them for when Christ is offered they persecute him and crie Hang him as an enemy to the law of Moses Mat. 27.22 so as their intention was good yet was that no excuse for then they that persecuted the Prophets and crucified the Lord of glory should be blamelesse for they had a zeale but not according to knowledge Now if they that stand onely in defence of that God himselfe ordained and like not that any of that should be abrogated by the Gospell are but chaffe what shall they be that seeke to maintain their owne traditions against both law and Gospell and stand in defence of many corruptions in the Church of God and yet perswade the Prince that all is well what can they bee but chaffe of the worst sort And will purge his floore c. Here may be demanded what the cause is why there is so much chaffe in our Church and so little good graine for it is strange to see with what belli-gods it is stuffed how disguised men be in pride and how excessiue in vsury which bee not as S. Peter calleth them spots 2. Pet. 2.13 but as the biles and vlcers of Egypt yea so much biting gaine raigneth among vs as hath made no more friendship betweene man and man then betweene Cain and Abel such whoredome as the Sunne cannot hide it nor the earth beare it but doth crie for vengeance and their children baptized that are woorse then Sodomites which as Saint Iude saith be now in hell To this we answer that the cause is first the want of fanning in many places of the land the people hauing onely a man set ouer them that can giue no one word to separate but onely reade bare Seruice and stinted praier which can make no manifest separation but of open recusants so as the people may well be quiet because the word neuer blowes among them and till the winde come the chaffe and the wheat are mixt together for can the wild asse bray if he hath grasse or the oxe low if he hath fodder or an hypocrite shew himselfe till his heart be discouered Iob 6.5 and his vizard taken off All the plagues of Egypt which made Pharaohs heart to relent somewhat and yet in the end so hardened it as he vtterly contemned the Lords hand are not like to this fanne of the word which searcheth euery part of a man and bloweth him away vnlesse he be substantially rooted in religion A second cause of this is that where there is fanning yet it hath no power they huckstering and tempering of it for their owne fame and for Balacâ—s offer of preferment and not preaching to the conscience the crucified word of the Lord they preach of contention to adde affliction to others and not in sinceritie and meeknesse to bring consolation to others and also when they speake it is but verball for their liues doe really confute the words of their mouth A third cause why there is such a mixture in this floore is because although it be truely preached yet men may do what they list and the maiestie of the word is not hedged in with discipline for if men liue wickedly vnlesse the law of man take them by the heele and restraine them the word of God cannot determine so as except there be some speciall good inclination in some few for the multitude preaching doth no good For he must be a good scholler that will learne without discipling he a sound christian that will refraine from sinne by bare preaching The Word indeed is the speciall farme for this floore but then is it most powerfull if it haue discipline to strengthen it and authority to countenance it What doe you meane the floore must be purged in this life and that there must be nothing but wheat in the Church of God Why this cannot bee till that great day of separation when euery thing shall be put in his peculiar place To this wee answer that there is a double purging the one in this life the other after this life the one particular the other vniuersall That purging that may and ought to be is first the separating of all such as doe not offer themselues Secondly of them that offer themselues but are vnworthy as if a man can make no conscience to profit by the word or can render no found account of his faith when he hath beene long taught but like an idle and slothfull professor is still to be trained vp in the rudiments of religion it is no reason to let him be in this floore without feeling some smart for his negligence neither is it fit to giue the holy things of the Lords Supper vnto him for hee deserues not the crummes that fall from his table If a man be obstinate and will not promise reformation his child ought not to be receiued to Baptisme vnlesse hee confesse his sinne or giue witnesse to the Church by others which must doe it and then they ought to take the child from his father and not to returne him to his parents againe where his education shall bee corrupt For others that doe professe if after they breake out into any enormous sinne such chaffe must bee separate for no vncleane liuer must be in the Church but either hee must submit himselfe and then he is none such or hee must be cut off if he continue senslesse in his sinne for it is the house of God which harboureth none but such as heare his voice And such as these ought not to be admitted to the Sacrament though they present and offer themselues neuer so much for hee that permits them sinneth three waies first in respect of Gods giuing the bread of children vnto dogges and making the house of God as a common Inne where he may buy any thing for mony but he must doe as Iehoiada the Priest did 2. Chron. 23.19 not suffer any vncleane man to enter or to set his foot within the Temple Secondly as hee must not doe it in respect of God and his owne conscience so neither in respect of the party himselfe for seeing himselfe debarred and disfranchised from the citie of God he would bee ashamed and this his abdication would bring him to humility 1. Cor. 5.2 2. Thess 3.14 whereby his soule
hand of a souldier Ephes 6.17 and this is that wee vrge that euery man may beare his owne sword since euery one is to fight and in the iustice of the Law of Armes it should bee so since wee know not how soone we shall be assaulted and except they will discharge vs of the Lords seruice and say that we are no Souldiers to combat against the corruptions of the flesh and suggestions of the diuell it is a wrong not to bee suffered thus to haue the weapon wrested out of our hands Yet I cannot but commend the wit of the Clergy for they had not sold their wares vnlesse they had folded the peoples eies wherein they haue done like theeues that put out the candle that they may rifle more safely in the darke so they wisely haue sought their vantage that their vile filthy merchandize of Masses and such like might bee vented abroad which would lie rotting at home vpon their hand if men might be suffered to bring any light with them into their pack-houses Oh but they say they haue kept it but from hogges and dogges Yea and from sheepe and lambes too besides that many are vncleane in their liues which yet are not hogges But in this they bewray a cleane contrary spirit to that wherewith our Sauiour Christ was conducted for hee oft preached in the hearing of knowen hogges and dogges the Scribes and Pharisees lest for their sakes the children should bee defrauded of their bread whereas on the contrary they depriue the children of their appointed portion lest the dogges should happily snatch at it which is no reason that it should bee kept from the iust owners because there be some vsurpers by Yea but saith Stapleton by searching the Scripture diligently they haue erred shamefully This is as if one that were to traine vp a child to be an archer should giue him this precept that by aâ—ming at the marke most surely hee should misse most foully Whereas men haue erred onely because they sought it not diligently enough and though many haue missed yet heerein haue they beene brought to a conscience to craue the Lords helpe in guiding their hands that they may come as neare to the price of Christs glory as may be Well forsooth to gratifie the people they haue now giuen them as they terme it the Rhemish Testament but as the cursings of the people haue hitherto pierced their soules and runne them thorough for ingrossing into their hands the graine of life so now they will be as sore and sharpe against them for selling them such mustie mildewd and blassed graine neither is their impiety lesse now in poisoning them then it was before in staruing them The second sort of men that wring this sword 〈◊〉 the people are they that dare not but allow some instruments for tillage yet they content themselues with bare reading as if they would haue a souldier but halfe armed like vnto the subtill practise of the Philistims who to keepe 1. Sam. 13.19 the Lords people alway in slauery permitted no vse of weapon vnto them a few excepted whereby they would shew grace vnto them Heereupon men are to be exhorted not to except against them that come to feed at a Sermon hauing none at home For wee ought to learn in this schoole of defence how to handle our weapon and Seruice is commanded by the law not to exclude Preaching but to goe with it so as if they come for conscience to heare and not for contempt to their owne Pastor at home they are to be permitted without complaint Heere also are they to be charged that hauing gifts and being Christs Lieutenants yet neglect to traine vp those souldiers that are to serue vnder their band And by this meanes many of them are strongly assaulted in their absence taking the fleece and not looking to the sheepe and sitting to guide the sterne and yet suffering the vessell to bee blowne about with euery tempest For it comes to passe oft times that some of the flocke are taken with the trembling of the heart and dismaied by the terror of conscience Sathan hath driuen them vnto wanting a teacher to bridle his rage and to answer his so phistry and to salue the wound of the distressed so that their faith is so dangerously assailed as sometimes they are strangled with despaire whereas for any thing such a teacher knoweth his disease might haue beene cured by praier and for any thing he knoweth also hee may pay the price of his bloud Againe though the iudgement doth not pursue them thus far yet sometimes through these hot conflicts they grow senslesse leading a long life in feare and leauing an ill example of a miserable end whereas if their want of knowledge and experience had beene supplied by the lippes of their guides there had been great hope they might haue preuailed Now for them that depriue themselues of this iewell and fling this weapon from them saying that they beleeue as the Church beleeueth and so hang their faith vpon the hookes of anothers beleefe and being miserably abused refuse to reade the word saying God keepe them from the new and old Testament for if there bee such bookes they are bookes of controuersie but thinke if they come to a Masse it is enough though they beleeue they know not what It is to bee lamented to see that they haue thus put foorth their eies to abuse them after as they list And thus haue they all the secrets of the people brought vnto them by their auricular confessions keeping their owne iugling and playing fast and loose from the peoples sight because they hide away the glasse of the word wherein they might view their owne deformities and the scabs of their instructers Which is all one as if a man being ready to goe a dangerous iourney wherein he were sure to meet with riflers and being well appointed for the purpose should bee perswaded to goe but in no case to carry his weapon with him Wherefore let vs not hang our swords vpon other mens backes for we shall be iudged according to our owne workes but let vs still holde the sword in one hand and the shield in the other for wee are beset on euery side our sleepe is a thing to tempt vs single life and mariage are things to tempt vs yea there is no minute wherin we are not assaulted Let vs therfore since the Lord hath furnished vs with all things fit for the warre-fare and since Christ hath sanctified by example this weapon of the word vnto vs in the like conflict let vs apply our hearts to reade it and striue to haue this light both in our liues and in our mouths for it is necessary for the king to reade and lay vp that hee may command not through the pride of his heart things that are vnlawfull and for the people lest in too great basenesse of minde they should obey man rather then God Act. 4.20 Now for them that thinke
subtilties as it will be hard to keepe him out Whereas God doth this to exercise his seruants in praier and to make them more diligent in searching and not that we should turne it to a matter of security and idlenesse these men not being so deuout as they that worship the Sunne and Moone Reu. 12.4 for they haue some conscience We must know that Sathan is able to pull starres from heauen as it is in the Reuelation and hee doth not alwaies speake with the mouth of a Dragon therefore in these perplexities wee must approch to God Mat. 7.8 whose promise we haue Seeke and ye shall finde knocke and it shall be opened and Iohn 7.17 if any man haue an honest heart and good inclination to liue well I will shew him saith Christ from whence my doctrine is And the Lord hath promised to be a Schoole-master to the humble they being not prepossessed with preiudice and he will giue plentifully and neuer vpbraid O most bountifull inuitation of our gracious God whereby wee may bee assured that asking the truth hee will not giue error Luke 11.12 and desiring to be conducted in the right way he will not leade vs into by-paths no more then asking bread hee will giue vs a Scorpion but he will vphold vs in the most dangerous temptations whereas others hauing no desire at least in a single affection for their malice and preiudice may be iustly damned 1. Thess 2.16 But what shall we doe shall we make them like waxe flexible to euery impression or like bels tuneable to the eares of the heater What resolution is there for the conscience the text cannot speake It is written saith Christ It is written saith the diuell if they be written they are both true and must needs be contrary being cited by enemies We answer it is true the letter printed cannot speake and they that writ it are in heauen The Church therefore hath prouided certaine meanes whereby a man not preiudicate may know the truth which bee sixe first praier with Dauid that the Lord would open our vnderstandings and shew vs the light of his statutes Psal 25.12 and the way that wee may choose whereby our steps may be assured Secondly wee must vnderstand the words of the place in the originall tongue of the old Testament in the Hebrew of the new in the Greeke for this was the instrument sanctified to that purpose Thirdly we must consider the words what they be by themselues and what they bee together ioyned with others whether they bee to bee taken properly or figuratiuely which shall bee knowen if either they be not proportionable to the analogie and rule of faith or not agreeing with the circumstance of the place Fourthly to examine the drift of the place what went before and what followeth as Christ to one asking him how hee should get eternall life answered by keeping the commandements Luk. 18 2â— not meaning thereby that wee must come to it by our workes as the Papists gather Luke 10.26.29 but he speaking to one that iustified himselfe by keeping the Law spake after that sort to shew him his wound namely that that was not the way vnlesse he fulfilled all Fiftly by comparing and conferring of places one with another the true sense of the Scripture against the Scripture abused as Christ in this place doth and as else-where Loue couereth the multitude of â—â—nes 1. Pet. 4.8 conferre with this Prou. 10.12 Hatred stirreth â—peontention but loue couereth all trespasses loue being taken â—or the loue of men whereby things are qualified and the best made of the worst and not for couering of sinnes before God â—s the Papists would haue it but inding it before men So Aâ—raham was iustified by faith faith Paul Rom. 4.3 by works saith â—ames chapt 2.21 Saint Iames dealing with them that denied â—orks altogether S. Paul with them that stood too much vpon â—â—em the one speaking how aman might approue himselfe before men to be iustified the other how men are iustified before God Sixthly approue of no interpretation nor accept of any scripture which is not proportionable to the analogy and agreeable to the rule of faith which is threefold first the tenne commandements secondly the Lords praier thirdly the Creed of the Apostles As when it is said This bread is my body I must not take it for the very substantiall body of Christ as it was on earth because it is against my Creed which teacheth me to beleeue he is in heauen Againe if we eate him in the bread flesh and bone it crosseth a commandement Thou shalt not kill for it is cruelty so to rend his flesh betweene our teeth Oh but how shall vnlearned men doe this Let vs know that God is the teacher of the vnlearned and he wil not giue a stone if we aske food but he will instruct the humble and in compassion will bring them foorth of darknesse if they will confer with the learned as the Eunuch did with Philip Act. 8.31 and if they will frequent the word preached with the same hearts that the men of Beroea did heare Pauls sermons Act. 17.10 comparing then with the verity of the word written For the second how truely Sathan applied the Scripture he brought the place is taken out of Psal 91.11 and though his purpose was to abuse Christ hauing no promise of protection going out of his waies yet in this he saith truely that hee applied the pomise especially to Christ the naturall Sonne of God though it extend to all the faithfull for Christ is that ladder of Iacob Gen. 28.12 whereupon the Angels ascended and descended and so much did he himselfe tell Nathaniel of 1. Iohn 51. that he should see the Angels ascend and descend vpon the sonne of man for they are seruiceable properly to him as the sonne of God and of him it is principally true that the Angels do attendeâ— for though they serue vs it is but for his sake not that they are inferior to vs in themselues but God hauing for his sonnes sake made vs heires of glory and Christ vouchsafing vs to bee companions with him in his kingdome they minister vnto vs and by that ladder doe descend vnto vs hauing of our selues nothing Further note that the diuell doth know that Christ and 〈◊〉 Gods children must haue sufficient security from God thâ—â— walking in their calling and in the waies prescribed them they shall be guided by the prouidence of the most high which is our comfort that neither the pestilence that walketh by night Psal 91.5.6 nor the arrowes that flie by day neither the dragon nor the aspe the open furious nor the secret malicious tyrant shall once hurt vs for Sathan knowes and doth heere testifie that we dwell in the secret of the Highest and vnder his shadow that shall shelter vs from stormy blasts and boiling heate and no more shall wee need to feare Gen. 11.4 then did the heauens when
him but answereth him with one onelie word of detestation Auoid Sathan For the blasphemous may not bee reasoned with if they should it would make them but burst foorth into greater outrage against the peareles and matchlesse wisedome of God giuing vs likewise by this answer secretly to vnderstand that whosoeuer goeth about to withdraw vs from God is of the diuell so likewise are they that seeke by reason to disswade vs from the shame of the crosse Therefore Mat. 16.23 when Christ indeuoured to preuent the ignominy should come vpon the crosse and to make his disciples and the rest vnuanquishable when it should come it is said there Peter tooke him aside and vsed reasons to disswade him from such 〈◊〉 comfortable speeches whereupon Christ not mildly but sharply being displeased with this carnall excoption of his bids him 〈◊〉 Sathan that is as a great enemy to him and others And so whensouer flesh and bloud shal take exception against the mystery of godlinesse it is thus sharply to bee reproued Heereupon Rom. 3.31 exceptions being taken that the law serued to no vse because Christs obedience had absolutely purchased our pardon the Apostle in like wisdome of the spirit of God answereth not onely by a simple deniall but by a deniall with a detestatioâ—â— God forbid as that it is blasphemy to be of such opinion And sometime to this phrase the Apostle addeth more as Rom. 3.8 not replying one word but onely saith their damnation is iust rather setting before them their cursed end then conuincing them by reason for as Salomon saith A foole may not bee answered in his folly Out of the second answer which Christ maketh for our instruction and satisfaction obserue that God must haue both all outward and inward worship so as it is impious to thinke a man can keepe his soule for God when hee humbleth his bodie to strange gods and in this hee doth withdraw his reuerencâ— from his owne religion either through feare or profanenâ—â—â—â— reaching foorth part of the worship to another But wee must know God will haue both and in creating both hee challengeth both besides that of them both hee hath made but one man which cannot be diuided but goeth together For we are not baptised in our bodies onely but in our soules out soules only were not redeemed neither shall they onely bee saâ—ed but the whole man If the bodie then be the Lords both by creation and by redemption let vs giue testimony of his worship in both otherwise it is as if a woman should protest she loued her husband at the heart and in her soule and yet should prostitute her bodie to vncleannesse but wee are espoused and maried to the Lord therefore let vs keepe both for him vnspotted Lastly out of the diuels argument let vs learne to feare and serue the Lord for if gifts may draw on worship as he pretendeth by his proffer to Christ then hath the Lord offered farre more largely for vs I will giue thee saith he eternall life and it is no aduantage to winne the world and to take the diuels offer and after to lose our soules But let vs set God on our right hand in him we liue in him wee haue our being it is hee that feedeth vs with naturall and supernaturall things and blessings godlinesse hauing the promises of this life and of the life to come 1. Tim. 4.8 hee will make vs heires of the earth the world standing for our sakes we shall be heires of heauen Ioh. 1â— 2 Christ hauing prepared places for vs in his fathers house yea fellow heires with his owne Sonne tasting of no other loue Ioh. 17.24 nor feeling any other glory then his Sonne hath and therefore in the iudgement of the diuell hee shall worthily bee damned that refuseth so large an offer at Gods hand who giueth and neuer vpbraideth pardoneth and neuer reperteth Then the diuell left him c. This is the third part namely the issue and euent of the temptations had and sustained by Christ set downe in two things first that when the diuell could not ouercome him he left him secondly that the Angels attended and ministred For the first by this vnderstand that as Christ was tempted for vs and in our flesh ouercame for vs in his person so wee haue good and comfortable security that vsing the same meanes hee did according as we shall be enabled and through the grace of the same spirit wee also shall ouercome the Prince of darknesse for wee must not thinke our selues freed from these assaults the life of a Christian being a warfare the world the campe the first registring and inrolling of vs being in baptisme where we tooke a vow to be true to the Lord Iesus Christ is our victorious Captaine our enemies are the world without vs the flesh within vs as accessaries and the diuell as principall besides temptations on both hands Now the power we haue to repell these is the sword of the spirit the word of God the schoole where we learne this defence is the Church of God where we finde weapons both offensiue and defensiue a shield of faith to defend our selues and a sword of the word to offend the enemy And this may bee our comfort his rage will haue an end and his malice shall not preuaile but as Saint Iames saith If we resist him Iames 4.7 he will flie from vs that is he will hasten as fast away as he came fiercely toward vs for heere is promised victory to all that striue infeare For the second generally we note how it pleased God by wisdome and dispensation to dispose of the exinanition as I may so tearme it or the impairing and abasing of Christ while he was in the flesh that in the midst of the greatest ignominy and reproch yet he bore some marke and badge of his notable and diuine power whereby by the eies of faith hee might bee discerned to be the Sonne of God His basenesse appeareth in this that he liued in the wildernesse he was assaulted of the diuell he had no company but beasts hee was hungry and had no food but stones Sathan was busie with him to make him tempt his Father and in all this there was nothing but ignominy and extreame basenesse But after all this there breaketh foorth like the Sunne through the clouds a matter which maketh him knowen and discerned to be more then a man that the Angels come to doe him seruice And thus did it euer fall our that hee was neuer brought so low nor so neare the ground but there did at last shine forth an impregnable worke of his diuinity hee was borne in a stable his Cradle was a Manger there was lodging in the Inne but none for Mary Mat. 22. yet was there then a starre in the heauens to signifie to the Wise-men the birth of this noble personage hee was baptised by Iohn his seruant Mat 3.15.16 but a voice was heard from
Act. 22.13 was suddenly called to preach and Amos from his sheephooke Amos 7.15 to prophesie let vs know that the Lord that called them had power to giue them gifts in a moment for he hath the fulnesse of the holy Ghost to dispose at his pleasure but men that want this power must trie the gifts first and the Church must allow of none vnlesse they be perswaded he be such a one that if Christ were on the earth he would giue his consent Thirdly learne by the word Fishermen that the ministery is no easie nor idle but a laborious office wherein they must alwaies be either casting their nets or mending their nets or sorting the fish trauelling sore both night and day As Peter could answer Christ Luk. 5.5 We haue trauelled sore all night and caught nothing so as they that thinke much to take this paines are not fit for this calling For the fourth which is their obedience it sheweth that it was more than the voice of a man that thus wrought vpon their conscience for he secretly and inuisibly spake vnto their hearts by his spirit and he might as easily haue drawen Caiaphas as Cephas if it had beene his pleasure for he mollifieth the soule on the sudden and can open the doores of death with the least breath of his mouth Secondly learne that no affection or delight ought to make vs to forsake or driue vs from following Christ in our calling These men we see left their father whom they loued and their nets by which they liued and 1. King 19.19 Elizeus left his oxen and made haste after Eliah had cast his mantle on him And Mat. 8.21 one whom Christ called would but haue done his duty to haue buried his father and was not permitted Howbeit heere men must beware of two extremities first that they frame not excuses but willingly leaue their nets when they are called Secondly that they leaue them not till they be called and leaue into the Ministery of themselues being as fit for it as a blind man to be a painter For the last point which is the effect that came of Christs teaching it is said The multitude followed him where learne that when the Gospell is fresh and greene and first flourisheth men are very greedy to taste of it but if it continue long among them euen Manna proueth horsebread and men are soone weary of it For so it fell out with this people against whom Mat. 11.23 Christ denounceth a fearefull iudgement for their vnbeliefe making them worse than Tyrus and Sydon which were before condemned Whereby we may see how dangerous it is to grow cold in our first loue of the truth and to suspect them that in a preposterous zeale will seeme to run after Christ bragging with the yoong man in the Gospell that they haue kept the commandements and yet know not the least point of charity how to distribute to the poore LVKE 11. vers 24 25 26. verse 24 When the vncleane spirit is gone out of a man hee walketh through dry places seeking rest and when he findeth none he saith I will returne to my house whence I came out verse 25 And when he commeth he sâ—â—deth it swept and garnished verse 26 Then goeth he and taketh seuen other spirits worse than himselfe and they enter in and dwell there so the last state of that man is worse than the first IN this text there bee fiue points to bee obserued first what is meant by the going out of the spirit secondly his behauiour after his departure namely that there is a restlesse desire in Sathan to reenter into his former habitation thirdly the fit opportunities hee obserueth for the regaining of his possession there be two set downe in this place hee staieth till he finds it swept and garnished and a third is expressed Mat. 12.44 he findeth it empty that is deuoid of all cares quiet and swept of the grace of God and yet notably garnished with hypocrisie fourthly the vehement inuasion he maketh at his re-entry that hee will so garrison and lay such munition about the house as he will neuer be dispossessed againe for he bringeth seuen spirits worse than himselfe the Lord doth so darken the hart of that man that was for a while enlightned fiftly the lamentable and damnable estate of such a man his end is worse than his beginning For the first how Sathan is said to be cast out wee must vnderstand so cast out as he still continueth in for if he were once vtterly dispossessed then could he neuer returne againe And this kind of casting out heere meant is matched with diuers other places of the Scripture as Heb. 6.5 It is impossible that they which haue tasted of the good word of God if they fall away should be renued againe And Heb. 10.25 If wee sinne willingly after we haue receiued the knowledge of truth there remaines no more satisfaction or sacrifice for sinne and 2. Pet. 2.21 It had beene better neuer to haue knowen the way of truth than after they haue knowen it to turne from it If a man then may know the truth and yet forsake it bee enlightned and yet fall away be sanctified and yet crucifie Christ againe by the same reason may Sathan be cast out of a man and yet continue in that man For when these tearmes be thus vsed either of casting out Sathan or of letting in the truth and yet by the sequel of the words vsed by the spirit we see the ruine of such men set downe wee must neuer take it for any effectuall working of the spirit of God but onely of the greatnesse of the Lords mercy offered them in the outward meanes of their saluation namely in the word and Sacraments to cast out Sathan according as it is said Luk. 10.11 The kingdome of God was come neere them but not at them or as Luk. 17.21 Christ speaking to the Pharisies saith The kingdome of God is within you as if he should haue said Ye looke about for a Messias as if hee were absent but he is euen among you and in the middest of you though not by spirituall operation So that obserue hence that as often as we partake of any of the Lords graces it is to cast out Sathan and to root out his kingdome in vs though we receiue it not with that effect it should haue and therfore though that for a time Sathan seemeth to haue lost his dominion in vs yet by the vnright receiuing of Gods blessings and the vnreuerent vsing of them he doth still continue in vs. Againe so far Sathan may be said to be cast out of a man and yet he a reprobate as the spirit may be said to bee quenched in a man and yet he a Christian and that the comfort of a Christian may be much abated and sore eclipsed if we will not beleeue it Dauid may wel perswade vs Psal 32.4 who found such leannesse and emptinesse of grace in him as if
doe thy will for thy law is written in my heart And they bee such of whom Esay 50.5 saith the Lord hath opened their eares therefore they are not rebellious But otherwise it is with the hypocrites for though their eares be opened yet they are rebellious and though the word of God be in their stomackes yet like dogges they cast it vp againe and doe not shew themselues pliable to the grace of God He walketh thorow drie places This is the second part spoken of at first namely that when Satan is gone out of a man he hath a restlesse kind of desire euery place is to him as a wildernesse vnlesse he may returne whence he came for he walketh through drie places that is his operation and power being interrupted in that man all other places are as irkesome and vnpleasant Out of this generally obserue that whether Sathan be really cast out or onely so dispossessed as the power of his subtill illusion is made lesse that is whether the iudgement be onely enlightned or with the light of iudgement the affections be also changed which is the effectuall casting out it doth so prouoke Satan distemper him as he will assault that man more fiercely than he did before in his time of ignorance And if he be cast out by a true enlightning then he is more busie than with hypocâ—iâ—â— for being Sathan that is an enemy he is an enemy to God because he disthronized and threw him out of heauen and he doth therefore most oppose himselfe against Gods children because he cannot assault the person of God and yet we see how hee assaied it to God in the flesh Luk. 4.2 Againe as hee is an enemie to God so he is said to be the Prince of the world and therefore would draw all to be vnder his seepter Ioh. 16.11 and he can finde no rest in a Papist nor in an Atheist for he knoweth there is a canker alreadie growen vpon their consciences which onely must be seared by the hot iron of the Lords wrath 1. Tim. 4.2 for they are already so hardned in prophanesse and so rooted in the obstinacie of their errour that he is sure enough of them But his labour and rage is to assault professors such as haue a true knowledge of the true God and especially such as beare true affections toward God and whom hee seeth to yeeld obedience to the Gospell of Christ A liuely example and figure of this we haue in Pharaoh who while the children of Israel Exod. 5.7 continued in Egypt onely oppressed them with heauy burdens but then most fiercely and deadly pursued them when they were gone out of Egypt Euen so let euery of vs assure our selues that the further wee be from the regiment and dominion of Sathan and the more excellent seruants of God we be the more will Satan buffet vs and vexe vs. This is that Christ forewarned Peter of saying that Sathan desired to winnow him like Wheate Luk. 22.31 And why him aboue the rest of the Disciples First because he was one whom Iesus loued secondly on the confession of whose faith hee said hee would build his Church And this is the condition of all true Christians that when Sathan is effectually to be cast out and distodged it cannot be but by violence for he will not onely winnow vs that we shall feele the fanne to grate vs but euen the flaile to bruise vs. Example whereof we haue in the dumbe man in the Gospell Mark 9.18 who before Sathan would leane his fort and habitation was so tormented that he fomed raged and was euen rent in peeces so as hee is not to bee encountred with a false alarme or with one hand but in this combat betweene vs and him we must prepare our selues to great temptations and carie Iob before vs as our patterne Iob 1.7 in the subuersion of whose faith and constancie in the loue of God the diuel tooke more delight than in compassing the whole earth yet was he faithfull to the end whereby he obtained the crowne of life Further obserue hence the wisedome and policie of Sathan that his purpose is alwaies to be some where yea and hee foreseeth his future place before he will leaue his former habitation as Math. 8.32 he would not go out of the men whom hee possessed before hee had libertie to goe into the swine and would bee in them rather than no where For Sathan being by nature a destroier seeketh oftentimes by the losse of goods and substance to draw mens faith and feare from God as hee assaied in Iob chapter 1. vers 15.16.17 by his oxen taken by the Shabeans by his sheepe deuoured with fire and by his Camels led away by the Caldeans to driue him to impatiencie against God But yet because the shaking of a mans estate in substance pierceth not the soule so deepely not withdraweth not the heart so swiftly from God as the sinne and corruption seated in himselfe therefore his trauell is to keepe the cup foule within and to haue still some foule blood lurking in our veines which in time may breake forth to some distemper not but that thou must expect when thou art called to feele thy sinnes and hast withall this grace to see some comfort of Gods mercy to bee so haled and pulled betweene these two as thou shalt haue many perplexed feares many troublesome garboiles and infinit great temptations when sinne is to be cast out of thee and seeing so many difficulties thou shalt stand appalled to be restrained from the loose custome of thy former sinnes But as the siege is great which is against thee so must thy encounter and resistance be fierce against him and not done percunctorily or slowlie as the sluggard riseth in the morning Prouerb 6.10 with a little raising of his head and folding of his hands to sleepe againe thinking that if thou beest not so euill in thy life nor so malicious in thy heart against God as others that then thou art good enough and hast sufficiently profited in the schoole of Christ for thy luke-warmth in religion is lothsome to the Lord Reu. 3.14 and a strong stirrop for Sathan to get vp to thy soule againe And therefore consider and thou shalt find whether he bee truely or hypocritically cast out of thee consider whether thou feele not foule and grosse temptations to beset thee for if Sathan labor not mightily in this thou art not called for if thou be a despiser of the word or nourishest any such enormous fault as seemeth sweet to thy taste Sathan hath thee at commandement what needeth he tempt thee when thou temptest thy selfe Not that he that falleth into temptations and fulfilleth them is the best Christian but hee that hath no tubbes set in his way to stumble at and findeth euery thing plaine and easie may know he liueth in the broade way that leadeth not to heauen Math. 7.13 for hee that is most vexed and hath
if wee will not be hypocrites we must arraie our selues with a contrarie garnishment casting downe as 2. Cor. 10.5 euery thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ For as Satan delighteth to haue his house garnished and the fuller of sinnes thou art the fitter for him as that if the cup be full of extortion if it be faire without Mat. 23.25 he makes thee thinke thy selfe a great Scribe So also there is a furniture the Lord delights in namely sanctification and as 2. Cor. 7.1 to keep our soules clean for since Sathan 〈◊〉 needs be doing and willingly contenteth not himselfe to get the borders but hee will assay to take the arch city wee that are the children of God must keepe him occupied in some out-house or outward member at the most and aboue all striue to shut him out of the bed-chamber and from ruling in the heart bearing a religious care to follow the waies of God and to be garnished in humility to receiue the riches of the Lords graces not excepting against any thing the Lord willeth but shewing our selues reformable to all He taketh seuen other spirits worse c. As Sathan at his returne findeth the field well growen and the heart of that man fuller of sinnes than before so the fourth thing followeth namely what meanes he vseth not to be turned out againe hee bringeth seuen spirits worse than himselfe by this meanes so to rampire this his fortresse as to make it his continuall mansion Mat. 23.15 not to make him two fold worse as Proselites but seuen times worse like Diuels Wherein obserue that God in iustice is prouoked to reuenge himselfe vpon ingratitude for his graces according to the proportion of the grace that was offered so as Sathan vpon the contempt of the grace giuen shal preuaile more than before which the Lord doth as a iust reuenger of sinne for Sathan is chained that without his permission he can do nothing and the Lord is alway present vel per gratiam vel per vindictam either by grace to preuent thy sinne or by reuenge to punish it and therefore thou that hast spurned at the riches of the Lords mercy that hast thought Manna to be lothsome and syncerity in religion to be burdensome the Lord shall so punish thee that the sinnes past shall be the punishments of sinnes to come and the deserts of punishments that are to come For if wee thinke not the hearing of the word and receiuing of the Sacraments to be speciall meanes to bring in Sathan looke Luk. 13.26 and it will make vs take heed whether we come to them of conscience or of custome for Christ may teach in our streets and wee may eat and drinke in his presence and yet not know vs to bee his for it is said To him that hath profited shall more grace bee giuen but if thou hast onely heard that grace 〈…〉 hast shalt thou be spoiled of Heb. 6.7 And it fareth with the 〈◊〉 as with the raine that neuer falles vpon the ground but if maketh the earth more barren or more fruitfull so the word of God neuer returneth in vaine but euery man is made thereby either to sauour damnation or saluation 2. Cor. ◠26 as Saint Paul speaketh Euen so it is also of the Sacrament for though Christ was kinde in giuing the soppe to a traitor yet wee see Iohn 13.2 that after the soppe giuen Sathan entred into Iudas For the more familiar and the better acquainted wee are with the best of Gods graces the more shall our paine and torment bee for our prophane vse of them Secondly in that it is said Seuen spirits woorse wee must vnderstand a verie forcible seducing and great power of Sathan for heere is put a certaine number of an incertaine seuen spirits that is an infinite number of enormous sins expressed in diuers places of the Scripture as Acts 5.3 it is said Sathan had filled Ananias heart that he should lie vnto the holy Ghost and Act. 8.23 of Simon Magus that he was in the gall of bitternesse and in the bond of iniquitie and Act. 13.8 of Elymas the sorcerer such an enemie of righteousnesse as the least occasion will moue him to sinne and hauing as Eph. 4.19 their hearts past feeling haue giuen themselues to all wantonnesse and such as Reuel 22.11 being filthie will be more filthie Now if any should expostulate and question why the Lord will suffer this where hee once bestowed his graces wee answer Mat. 2. if the Lord do gather where he sowed not if he take away the talent for not vsing it to gaine by a spirituall trafficke then what shall his case bee that casteth the pearles of his graces to swine Againe as Rom. 1.20 the Lord did iustly condemne them that onely had the law written in their hearts and had no other spectacle than the booke of heauen and earth and thereby did see his power and iustice in administring these inferior things which hee had created if I say as vers 24. he gaue them vp into a reprobate sense what shall become of those that haue the booke of the Gospell and haue acknowledged the Lord and yet haue troden him vnder foot but that they be giuen vp into a triple reprobate sense since the Gentiles were cast away onely for despising him in his creatures and yet we despise him in his Christ Further in that it is said Seuen spirits woorse obserue th◠there is a difference of sinnes sinners and punishments for it is said they be woorse yet the first was said to be vncleane which we note not that wee should learne to extenuate any sinne for thought idle words be but an vncleane spirit in respect of whoordome which is worse yet shalt thou be iudged for them aswell as for this In Mat. 5.22 there is a difference of sinnes and punishments set downe whosoeuer is angry with his brother vnaduisedly shall be culpable of iudgement but he that saith Raca shall be woorthy to bee punished by a Councell but who so shall say Foole shall be worthy to be punished with hell fire So as we see though some sinnes be more sharply punished than others yet the least is culpable of iudgement So Dauid Psal 1.1 pronounceth blessednesse to him that first hath not walked secondly that stands not thirdly that sits not in the sea◠of the scornefull that is hath a resolute purpose to despise the spirit of grace harder shall it be for him than for the other and as the Apostle Saint Iude v. 7. harder for them than for Sodome and yet they be in hell For as all haue not the same spirit of grace in like measure so is it of the vncleane spirit which raigneth more in some than in others Withall obserue the speech of S. Paul Eph. 4.30 who after warning giuen not to grieue the spirit setteth downe how one sinne increaseth another as
first let there be no bitternesse secondly a degree further a heating of the blood by anger thirdly wrath more then anger that is into a further distemper fourthly loud speaking that is crabbednesse or brawling fiftly blasphemy standering backbiting and open reuiling sixtly malice when a man will keepe it in his heart And all these by degrees do grieue the spirit let vs not therefore yeeld a little to the course of the waters lest some streame carrie vs away Lastly since we see what is in an hypocrite that is seuen spirits woorse an infinit number of enormous and notorious sinnes examine thy heart whether thou hast contrary affections to an hypocrite or is assure thy selfe thou art one too For the Lord setteth downe their sins for vs to take heed by and their punishments for our example As they then haue seuen woorse spirits so must thou labor to haue seuen better spirits for if thou do not increase in zeale in thankfulnesse and in humility nor hast greater grace now than thou hadst when thou first began to beleeue thou art not the Lords for if thou wert hee would haue multiplied his mercie vpon thee as hee doth his iustice in sending seuen woorse spirits to them that despised him And this is proued Matth. 25.28 the talent that was taken away was not giuen to him that had fiue but to him that had ten talents so as to him that hath shall more be giuen and the more we haue the more delight will the Lord take to load vs as vers 29. To him that hath shall be giuen and he shall haue abundance Wherefore commend me to thy conscience by this token if the grace of God be not increased in the end it will be taken away which is prooued Reuel 22.11 He that is righteous must be more righteous the reason is rendred by Saint Ioh. 1.4 4. Because he that is in vs is stronger than hee that is in the world Why then as they grow dailie more wicked so must wee grow more godly the rather because hee that hath the seuen candlestickes that is Christ that hath the fulnesse and is the distributer of all the graces of God will giue liberally to vs whom he hath vouchsafed the name of brethren So the last state of that man c. This is the fift point spoken of at the first how Satan whom hee first trained on in hypocrisie neuer leaueth till hee hath brought him to confusion Answerabale to that 2. Peter 2.20 If they be tangled againe and ouercome of the filthinesse from which they were at first escaped the latter end is woorse with them than the beginning And this is true whether we respect this life or the life to come for first while they carried a face and countenance of religion they were wrapped vp in the generall praiers of the Church but when the maske of hypocrisie is taken from them and their leprosie appeareth they are singled out as the enemies of God and his iudgements hastned vpon them at the intreatie of his seruants Secondly while they liued in their hypocrisie they were quiet within themselues and they had good hope the night wold neuer haue come but when they depart in the open contempt and hardnesse of heart then they find their consciences open to condemne them and hell gates open to let them in Thirdly their end shall be worst at the last iudgement when the least part of the Lords wrath shall be bigger than all the torments they felt before when his iron rod shall bruise them and they shall be beaten with woorse than Scorpions But now with the godly shall it fare otherwise whose end shall be better than their beginning whether wee measure the blessings they haue heere or which shall be reuealed to them hereafter as Ioh 42.10.12 when the Lord had turned away the captiuitie of Iob hee blessed his last daies more than the first and gaue him as the text speaketh twise so much as he had in outward things and when he died full of yeeres he gaue him ioies without comparison without measure and without end ROM chap. 8. vers 1. 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 Apostle beginneth this chapter with a conclusion full of all comfort depending vpon his former treatise and disputation for before he shewed what our estate was in the marriage with our first husband which was the flesh namely that while we liue at the becke and commandement of our corruption and can no sooner haue a motion to sinne beating as it were in our pulse but wee bend our desires and consent to encourage it to the fruit of actuall sinne that all this while so long as we giue wine as it were to strengthen sinne in the conception wee are no better then in the state of damnation But when being diuorced from the flesh wee are by the power of the spirit vnited vnto Christ which not onely keepeth vs from that bondage of sinning whereto wee were at first enthralled and vnder which wee were so forceably held as we were constrained to sinne by violence but also so killeth that muenomed flesh of ours that there is as it were a new creation in vs the strength of Christ dispossessing and disarming the strength of sinnefull flesh and wee are so changed both in the outward and inward man as all is become fresh and new our thoughts our wils our affections our endeuours seruing and performig their duties to God in the newnesse of the spirit not in the oldnesse of the letter then when Christ hath thus sanctified vs and wee liue sanctifiedly in him when his spirit hath rifled the corrupted corners of our hearts and planted the flowers of grace where before grew the weedes of concupiscence then neither is there any hell to swallow vs nor any feare of condemnation to torment vs nor any sinne so to presse vs downe but with the wound we receiue the cure nay before wee are smitten wee haue our Sauiour Christ our most approued Physitian and salue who when we are left more then halfe dead by the sting of sinne like the mercifull Samaritan doth lay vs in his owne breast bosome Luk. 10.34 powreth the oile of his owne blood into our wounds and deliuereth vs ouer to be cherished preserued and guided by his owne spirit This verse standeth on three parts first a description of the persons that are and shal be preserued from damnation set downe indefinitly yet restrained to a particular all those and those only and alone that are in Christ and no other Secondly by what meanes this preseruation from hell is wrought namely by our being in Christ not by our being neere Christ Thirdly to take away the strife which commonly is in the world because forfooth all will be Christs he setteth downe a visible badge wherby to discerne whether we be truly married to Christ or no.
life yea scarce possible to abide his smell then Christ by the speaking of a word could doe it when Luk. 15.20 the prodigall sonne had wasted all and was reiected of all then the father receaueth him home againe when Ionas was Ionah 2.2 in the whales belly and as the text saith in the belly of hell that hee thought himselfe cast out of Gods sight then did the Lord bring vp his life from the pit and deliuered him when Daniel was put into the Lions den Dan. 6.22 to be made a pray for beasts then the Lord shewed his power by stopping of the Lions mouthes that they hurt him not when the three children Dan. 3.23 were cast into the fornace seuen times hotter then it was wont to bee because they would not consent to idolatry then did the Lord restraine the nature of the flames that it rather cooled then scorched them when Dauid 1. Sam. 23.26 was compassed on euery side by Saul and his company that he had no way to escape then God sent a messenger to the King to tell him of a power comming against himselfe whereby they left persuing him when the Isralites had the red Sea before them the mountaines on each side them and the Egyptians behind them Exod. 14.21 then did the Lord by a meanes to man impossible prouide for their safety The vse whereof is to our exceeding comfort that if we be closely imprisoned the Angell can vnloose vs when all doe forsake vs then will the Lord gather vs vp Psal 27.10 If we bee ready with Peter to sinke into the sea if we cry but Lord saue vs we shall be safe if we be as dead as the dry bones Ezek. 37.4 the Lord can and will put life into vs the slauery that the Pharaohs of the world can put vs to nor the bondage they can hold vs in is nothing to the Lord with whom nothing is impossible which if we could but once beleeue we would be lifted vp in what misery soeuer for the Lord 〈…〉 â—s from â—ell it selfe so as we are the cause of our â—â—ne miseries and of our discomforts in our miseries because we are so incredulous therfore let vs pray to the Lord to increase our faith that wee may neuer distrust in his power for that hee worketh not till it bee impossible hee is moued thereto by our pride lest if he should doe it by meanes wee might attribute it to the second causes and not to his prouidence and so rob him of his glory and on the other side if wee haue no meanes then we distrust his prouidence and so despaire as men without God in the world whereas our affiance in him should driue out all trembling distrust whatsoeuer for hee that hath thus prouided for our soules when they were mouldring away in our sinnes how can we feare but our bodies which with the soule make the whole man shall bee as deare and pretious to him also For the second which is the person sent it is the sonne of God wherein our vnworthinesse appeareth the more that vnlesse Christ had beene sent wee had not beene saued and this wil the more appeare by considering what we are without Christ euen heires of condemnation subiect to euerlasting curse and if we would haue a description of our selues without Christ before we were borne we deserued that the mid-wiues should teare vs and rend vs out of our mothers wombe and cast vs not into water as Pharaohs mid-wiues should haue done to the Israelites Exod. 1.17 but into the fire which might in some sort prefigure the heat in hell and that the first swathing-band should haue beene the chaines of darkenesse to bind vs fast to the diuel and that the first fire to warme vs at should haue beene that that burneth by the breath of the Lordâ— and that the first milke to cherish vs should haue beene poison to choke vs and that the first garment to cloath vs with should haue beene the wrath and vengance of God for we are so deformed in our conception as the Lord cannot discerne that euer any part of our image came from heauen so polluted in our liues as if the Diuell were let loose among vs yea for our sakes all the creatures both in heauen and earth are accursed except the Angels elect and the diuell who was accursed from the beginning and that ceremoniall leprosie in the law Leuit. 15. prefigureth and 〈…〉 morall vncleannesse and leprosie of our soules for in the law the chaire he sate on the bed he lay on the basen he washt in was vnclean the meat he eat yea the company he kept was so also now in regard hereof God sent his sonne to make that possible which was in vs impossible to make his worth answer our vnworthinesse that since his eie could not indure the sight of our vncleannesse it might delight in the beholding of his holinesse and that the hand that could not bee staied from being auenged on vs might through the obedience of his sonne be tied and fast bound from striking vs and that the violes of vengeance which were opened to bee powred forth on vs might through the pleasure he tooke in his sonne be stopt and diuerted from vs. Secondly it was necessary Christ should be sent for our sinnes being against the maiesty of an infinit God deserue iustice of the same nature which iustice must haue either infinite satisfaction or infinit punishment therefore God being both infinitely iust and infinitly mercifull there must be presented to him one of the same nature who by being infinite may reconcile both these if we should present our selues besides that we are but finit we must needes taste of iustice for what haue we but figge-leaues to couer our shame If we could offer the Angels for our attonemet it were too low a price for they are in themselues finite being at the first created and for this their creation they stand indebted to the Lord and the satisfaction they can giue is but their obedience which is their duty therefore the price of reconciliation must bee the Sonne of God who is infinite aswell as God himselfe equall with him in maiesty in power and in purity and he hath infinitely satisfied his infinite iustice and ioyned him in infinite mercy to vs that as Dauid saith Psal 32.10 we are now compassed about with mercy and we know whatsoeuer compasseth a man there is nothing can come vnto him but it must first come through that doth so compasse him so as wee being through Christ compassed about with the Lords mercy there can no sorrowes come neere vs but either mercy will keepe them out or if they come in they must come through mercy and proceed from mercy and not from iustice nor displeasure 〈…〉 â—â—â—rd in what manner he was sent In the similitude of â—â—â—â—full flesh Out of which learne that God could not be satisfied for sinnefull flesh but by flesh not by the similitude of flesh but of
calleth them Rom. 7.5 that is but flesh and bloud and therefore the perturbations of sinnes doe worke inwardly in the members of a naturall man wherein we must make a difference betweene perturbations and affections wee hauing affections in vs by nature for when wee were in our integrity we had the vnderstanding and knowledge of God and of his will yea and wee had affections to performe his will but after the fall these affections were peruerted for where before they were fixed on God now they are setled on sinne but for perturbations they arise and proceede from the corrupted root of nature it being a sinne deriued from originall sinne so that if a man die in the wombe the Lord hath enough to condemne him but if he liueth after his birth then vpon this originall sinne there worketh the perturbations of sinnes which heapeth greater condemnation vpon his head And this is the condition of the vnregenerate that all they doe is sinne it being but the some and fruit of the sinne that lieth within for if a naturall man will bring forth fruit he must either doe that which is commanded or forbidden or else that is neither commanded nor forbidden as things indifferent to marry to eat to wash the hands and such like and euen in these hee sinneth for as to the cleane all things are cleane so to him that is polluted all that comes from him is defiled yea that which of it selfe is no sinne but a duty commanded as praier almes hearing the word and such like proceeding from him is sin because they rise not from a good root the heart being defiled nor tend not to a good end the glory of God not being respected so as we may truely say of them they doe the good they would not willingly doe and they doe not the euill thy would doe for what was all Pauls morall righteousnesse Phil. 3.6 wherin he was vnblameable but as the excrement of a dogge because it came meerely from a naturall man for they are not done for any loue to God or of his glory nor for any care of their brethren but onely for ostentation to reape praise and commendation of men that if a brother hap to receiue comfort by it it is beyond the intention of the doer and therefore all is fleshly and sinnefull Nay though the reprobate haue their repugnancy conflict in them both before the sinne committed and repentance for it after yet doth this nothing lessen nor extenuate the malice of their hearts nor make their sin lesse sinnefull for though their be a contradiction betweene the sinnes they commit and the light of nature and the iudgement of reason which they enioy yet is this but betweene the heart and the conscience the conscience checking controlling and pricking the heart for the sinne wherein they do not one whit exceede or goe beyond Medea the heathen that could say she saw better things but shee could not follow them for as one sicke of a lothsome disease doth languish and pine away which maketh all his frinds weary of him by meanes whereof hee bewaileth his owne case not for his sinne but for his disease and not for the cause of his misery but for the misery it selfe so the reprobate are said after they haue sinned not for their sinne but because their conscience accuseth them of their sinne not for hatred to the sinne but for feare of punishment for the sin which appeareth by this that hauing liberty and opportunity anew they fall a fresh to sinning and wallowing in the mire Therefore bee not thou high minded if thou beest a great Rabbin learned in the schoole-points of Diuinity if thou canst decide controuersies resolue doubts discourse of difficult matters for all this maist thou doe and yet sauour of the flesh and of death if thou konwest onely the letter of the Law and Gospell and doe not know the true vse both of Law and Gospell neither be thou puffed vp what euer thou art because thou resorts to sermons readest ouer the bible art able to cite many places in the scripture for these may be the fruits of a dead man to know the Gospell and to be ignorant of the vse of the Gospell that is how the Gospell teacheth thee to humble thy selfe in an astonishment of thy misery to mortifie thy selfe in hatred of thy sinnefull flesh to deny thy selfe in an acknowledgement of thy corruption and to lay fast hold vpon Christ who is the light of thy saluation for looke in Ier. 8.8 the carnall and vnbeleeuing Iewes could say they were wise and the law of the Lord was with them but the Prophet answereth that the law vnto them was in vaine and the pen of the scribes was in vaine and Esa 29.11.12 it is said that the vision was become vnto them as the words of a booke that is â—â—â—led vp which none can read because it is sealed which place teacheth vs that they which know the Law and which know it not it is as a booke shut vp to them though their iniquities bee sealed vp in it because they truely vnderstand not the vse of it their smell is so stopt with the sauour of the flesh that they peruert the vse of euery thing which God hath ordained for their conuersion Now if wee would take but a little view and looke into the world we shall see many thousands sauour the things of the flesh both in things vnlawfull and in things lawfull vnlawfully vsed The couetous man Iob. 20.13.14 hideth wickednesse vnder his tongue and keepeth it close in his mouth the adulterers neigh after their neighbours wiues like horses the vsurer is alwaies deuising how to deceiue the hypocrite commeth to the house of God to make it a cloake for his free passage to the house of an harlot many will seeme to liue after the rule of the second table but not of the first bragging if they haue done any good to their neighbour but neuer considering how many others they haue iniured nor how they haue prouoked God by the breach of the first table as profaning his Sabbaths blaspheming his name and raising vp other gods to themselues in their hearts preferring the second table before the first not weighing that the first is the ground and foundation of the second and the second to be but the fruits of the first and yet if they outwardly obserue the second it is but to a false end to satisfie their priuate and fleshly humour or to get open and publike praise of fleshly men like themselues so as if by chance they profit men yet are they abominable to God because they aime at a wrong marke making all the veines and current of their actions to end and runne into the maine Sea of the flesh they being such as of whom Christ speaketh Luk. 16.15 Yee iustifie your selues before men but God knoweth your hearts And if diuers be drowned in the filth of the flesh that heare the word of God Ioh.
bee called sanctified but saith he the spirit is in you for if they should deny that they runne into this that they must needs be reprobates and wrapped vp in condemnation Secondly obserue in the raising vp of Christ two parts first that he was raised vp secondly by what power he was raised vp namely by the spirit of his Father That Christ was raised vp the Apostle doth not demonstrate it but assumeth it for if Christ were not risen then all Pauls reasons 1. Cor. 15. to proue our resurrection may easily be eluded for that is the first argument hee there vseth to prooue a resurrection because Christ is risen and all his arguments there following are linked to that and depend on that reasoning from absurdities if Christ be not risen our preaching is in vaine and your faith is in vaine for Christ crucified and his resurrection is the summe of the Gospell and the end of our faith But the matter is by what power Christ was raised vp As he was flesh it profited nothing to raise vp it selfe for 1. Pet. 3.18 it is said he was put to death according to the flesh that is according to his humane nature and was quickned in the spirit which the Apostle there sheweth to be by that spirit wherein he preached in Noahs time And Rom. 1.3 the Apostle speaking of Christ saith he was of the seed of Dauid according to the flesh but declared to be the sonne of God by the resurrection from the dead which sheweth that it was the power of God that raised him vp He that raised vp Christ c. Heere consider three parts first what shall be raised vp our bodies secondly by what power they shall rise by the same power by which Christ was raised vp thirdly after what maner the same spirit that quickned Christ is now communicated to vs and by Christs righteousnesse we are made righteous and so are become fit temples for his spirit to inhabite in vs. The Scripture proposeth two arguments to prooue the resurrection first the conformitie of the bodie with the head that as Christ our head is risen so wee his bodie shall rise againe The secondly is the consideration of Gods omnipotency and out saith in his power that is to beleeue that he can doe all things and therefore can raise vp our putrified bodies The first reason holdeth both waies if Christ be raised vp then shall we be raised vp Christ is not risen therefore we shall not rise We are raised vp therefore Christ is raised vp we are not raised vp therefore Christ is not risen And this doth minister vnto vs great comfort and may euen astonish our hearts with ioie for it is impossible that we who are the body can be drowned as long as Christ our head is aboue the water So then since our head Christ is lifted vp aboue all gulfes hath tasted of all sorrowes and hath ouercome all dangers we need not to feare that we shall be stifled or swallowed vp of the wanes of torments and afflictions though we seeme neuer so much cast downe in the outward man for let the wild beasts of the forrest roare neuer so fiercely or let the raine fall and the waues beat and the windes blow neuer so strongly Mat. 7.27 yet shall their mouthes bee shut that they shall not hurt vs and our house is built vpon a rocke that cannot mooue for our Redeemer liueth and our head is safe and we at the last when he hath sufficiently exercised his graces in vs by the triall of our faith and the experience of our loue of him Ioh. 19.25 shall through him ouercome all troubles and sorrowes For the second reason to proue the resurrection which is the consideration of Gods omnipotency the Apostle Philipp 3.21 ioyneth the raising vp of our bodies to the consideration of that power whereby God is able to subdue all things This also is euident Ezech. 37.5 where the Lord by his power giueth life to a companie of dead bones And Christ Ioh. 5.25 saith his Gospell was able to raise vp dead soules that is such as be dead in profanenesse but by the power of his word shall be reuiued and quickned in the spirit which is the first resurrection and vers 28. The day shall come saith he when yee shall find that to bee true in the second resurrection to your damnation which yee will not now beleeue in the first resurrection â—â—â—our saluation when by the very voice of God the dead shall be raised vp Among many places to proue the resurrection of the bodie that is most excellent Mat. 22.32 vpon the demand of the Sadduces whose wife shee that had had seuen husbands should be in the resurrection I am saith he the God of Abraham c. I am not the God of the dead but of the liuing No place at the first sight may seeme to carry lesse proofe of the matter Christ then had in hand but being dulie weighed it is most substantiall to prooue it It may be said True it is thou art the God of Abraham that is of so much of Abraham as now liueth so as thou art the God of Abrahams soule but it is conuinced out of the place it selfe that thou art not the God of the dead and therefore thou art not the God of Abrahams body for his body is dead But note he doth not say hee is the God of part of Abraham but hee is the God of Abrahams person which person of his standeth vpon soule and body Secondly some say this place prooueth the immortality of the soule onely Nay it is certaine if the body be not immortall the soule cannot be immortall for if Abraham liueth in any part now hee must at the last liue in all and if immortality were onely giuen to one part then all the reasons of Paul 1. Cor. 15. to proue the resurrection of the body might be easily euaded For the Apostle there vers 18. to prooue the resurrection of the bodie saith Vnlesse Christ be risen and we rise we that are a sleepe 〈◊〉 Christ are perished But it may be obiected Nay there may bee an immortality if the blessed soules doe liue and therefore they cannot bee said to be perished And vers 19. If our hope saith Paul bee in this life onely we are of all the most miserable Nay it may be said we are happy in the life to come in the soule so vers 29. hee proueth the resurrection of the body from our baptisme Yea but it may bee said That is not so Paul for though our bodies rise not yet baptisme may profit vs in the spirit and though thy bodie Paul doe not rise yet thou hast not fought with beasts at Ephesus in vaine for thou shalt bee crowned with glorie in thy soule for that thou hast sustained these combats And thus if we stand onely vpon the immortalitie of the soule all Pauls arguments in that place may be soone reiected It is
of the life of God and such a man hath his soule and body taken vp and dressed and dedicated to entertaine the holy Ghost and the holy Ghost abideth in him and Iohn 14.23 Christ saith If any man loue me he will keepe my word and my Father will loue him and we will come vnto him and dwell with him so as the whole blessed Trinity abideth in such a man which is a most princely prerogatiue and royall dignity which the faithfull haue that the King of heauen will stoope so low as to abide in the soule of a poore Christian Further obserue in that the spirit dwels in vs that as Christ before he tooke vpon him and assumed our flesh sent his herbenger before him to seele that house and sanctifie that wombe wherein himselfe would lie Mat. 1.18 that the virgine by that meanes was full of the holy Ghost euen so he still sendeth forth his spirit to take vp his lodging for him in the heart of euery Christian and to sanctifie them in some measure 2. Cor. 13.4.5 though not in that fulnesse he did the virgine And as God in no place on the earth was said to be more then he was in the Arke so is he in no creature so much as in the elect 1. Sam. 4.7 Psal 8.1.5.6.7 yea all the creatures by this meanes are made seruiceable to the elect Now when the spirit commeth vnto vs it findeth our hearts very ruinous like an old house yet such an habitation as by some ancient monuments shewes what stately building it was at first by creation then it falles a tempering and building it vp againe by the loue of God ingrafted in our hearts and it doth sift vs and cleanse vs and whereaâ—â—t findeth nothing but bare walles that is a departure of all the graces of God and a depriuation of them it filleth vs and infuseth vnto vs all heauenly vertues And as the Lord was in the Temple and yet not shut in and inâ—â—uded there but in that he was there it was necessary it should 〈◊〉 kept cleane as appeareth 2. Chron. 23.19 that for this purpose porters were set at the gates of the house of the Lord that none that was vncleane in any thing should enter in so we that are Christians being a type of that Temple that should be built of liuing stones whereof Christ must be the chiefe and corner stone and wherein we must beleeue that God dwelleth farre more spiritually and effectually then he did in the other we I say must be kept far more cleanely then the other Temple was In this respect also that this Temple wherein the Lord now dwelleth is our soules and bodies the Priest our selues to offer vp our selues the sacrifice our selues to be sacrificed in our soules and bodies vpon the altar which is our hearts but yet so as we are still acceptable onely in the sacrifice of Christ and in his priesthood Now this spirit that thus dwelleth in vs is called the spirit of sanctification in respect of the foure properties wherin it resembleth the materiall Temple For first as the Temple might not serue for a dwelling house but was onely consecrated to abide and continue there while they serued God so the temples of our bodies must not be taken vp of the lusts of the world to dwell there but bee dedicated onely to entertaine the spirit of Christ and secondly as the holy garments were onely worne in the Temple so ought wee to looke that wee attire our selues onely as becommeth Christians that stand alwaies in the presence of God thirdly as the holy meate was onely eaten in the Temple and fourthly the vessels onely there to be drunke in so this shewes that our bodies and all the powers affections and actions both of soule and bodie as well in the heart within as in all the vse of Gods blessings without 1 Iohn 2.17 must be separated from all earthly things to be by them estranged from the worship of God and be reserued only to holy vses that God and his glory may be the chiefest end of our life for so the Hebrew word to sanctifie signifieth to be set apart and not prostitute to any profane vse Hereupon it is that if in the Temples of Christians we see idols erected we are grieued and offended and that iustly because we see a great part of Gods seruice shall bee spent in bodily adoration which ought not to be for though it be true that God requireth to be worshipped of euery bone in the body yet principally in this sacrifice of praier and other religious exercises hee looketh at the heart and sets his eye on our affections to be worshipped in spirit and in truth Now if it be vnlawfull to erect and set vp an idoll in any Christian Temple Iohn 4.24 for so much doth the Scripture in expresse words testifie in many places as Pull downe their altars breake their images and burne them in the fire Deut. 7.2 12.3 Iudg. 2.2 with many such like places and speeches how fearefull a thing then is it that wee that are Christians should set vp idols in our soules the most beautified place that God hath on earth as the idols of couetousnesse hypocrisie filthinesse pride and such like which be inuisible and therefore worse then the other and which do secretly like a theefe steale away our hearts from the loue of God and as a moth doe euen feed vpon vs and consume vs till we suddenly fall into the wrath and displeasure of God Heere let vs further consider but how we vse our owne houses wherein we dwell in the tabernacle of this life and which ought to be but as tents to be carried at our backes Gen. 18.1 to put vs in minde of our pilgrimage for if the matter of the Church cannot affect vs nor touch vs at the quicke yet shall it set foorth our wickednesse and enlarge our condemnation that we esteeme more of our owne dwelling places wherein we sleepe to night and to morrow are cast into the graue then of that place wherein the Prince of heauen and earth taketh vp his abode how curious we are in scouring of our pots in sweeping of our parlots in plaiting of our garments and tricking vp our selues nicely and garishly yea no seruants can please vs but such as weare out their knees in rubbing our houses and how fearefull and shamefull a thing it is that we make no account nor reckening of that place where the whole Trinitie should abide that our houses shall be cleane where onely our dirty feet doe treade and out selues the vncleanest part of it and that through our wretchednesse and negligence in purging of our selues and cleansing of our soules we are rather dens fit for the damned spirits then temples meet for the holy Ghost to abide in for if our hearts be once ouergrowne with the weeds of profanenesse idlenesse couetousnesse and such like we may assuredly know that
man deceiue you he beginneth with a preoccupation to possesse their minds before hand He that doth righteousnesse saith he is righteous not he that can discourse and talke of righteousnesse and therefore one saith truely Tace lingua loquerevita talke not of a good life but let thy life speake This the Apostle there proueth by the contrary for he that committeth sin is of the diuell that is he that committeth fâ—â—â—â— the world doth and doth not purge himselfe for the Apostle opposeth sinning to purging and he that is of the diuell cannot please God For therefore was Christ sent to destroy the workes of the diuell so as if these workes be not destroyed in thee and his building pulled downe Christ was neuer sent vnto thee Againe he proueth it by the contrary He that is borne of God doth not sinne for he hath the seed of the spirit therefore it is as if he should say when such wicked men shall bee saued the diuell shall be saued This is further proued by the words which Christ himselfe spake in the flesh Ioh. 8.34 He that so sinneth as to make a trade of it he is the seruant of the diuell vers 44. and if no chastisements nor benefites can reclaime you ye are the diuels for the lusts of your father ye will doe Lastly adde to this that of the new couenant made with Israel and so with vs Ier. 31.31 I will write my law in their hearts vers 33. And I will be their God and they shall bee my people So as if God pardoneth any hee doth promise him grace to amend his life and if that grace be denied him he neuer couenanted to saue him The couenant then implieth thus much If thou hast not grace to abstaine from grosse sinnes thou shalt be damned and if thou hast the grace of sanctification giuen thee thou shalt be saued But if ye mortifie the deeds of the flesh by the spirit c. This is the second proposition which the Apostle layeth downe namely that a good course of life leadeth to a good end Wherein first is questionable whether it standeth in the power of the heart of man to subdue the corrupt desires and affections of his nature as well as it doth to fulfill the lusts of the flesh for 2. Tim. 2.20.21 Paul shewing how that in a great house there be vessels some for honour and some for dishonour some for base and some for higher seruices which house he meaneth to be the Church of God saith that if any man purge himselfe hee shall be a fit vessell for Gods house and 1. Ioh. 5.18 He that is begotten of God keepeth himselfe from that wicked one which is the diuell that he touch him not Which places may seeme to attribute the purifying and cleansing of our selues to our selues by our owne inclinations and wils but it must be vnderstood that the Scripture in these and such like places setteth not downe the cause of this cleansing but the execution of it For the cause of this our mortification appeareth Ezech. 36.26 I saith the Lord will giue you a new heart and a new spirit so as there it must be had euen of God but it must be in vs otherwise we pertaine not to the Lords election Hereupon the Scripture vouchsafeth vs that honour to say we do it because notwithstanding the reforming of our iudgements and the changing of our affections is wrought by the supernaturall power of the holy Ghost working in vs yet this holy Ghost doth worke in vs as the subiects and by vs as the instruments as when it is said I will write my law in your hearts the spirit writes but the heart is the place and whatsoeuer is written in our hearts is ours To make this more plaine by a naturall proportion As a man that rectifieth and guideth the hand of a child to write the writing is said to be the worke of the child and not of him that directed him though without such direction the child could not haue done it euen so the Lord doth guide vs in all things we doe well and what doth hee guide but our wils so as the worke proceeding from our wils is ours yet without the guide of the spirit we could not doe it And in this working there is not a double effect one of the holy Ghost and another of our selues but we doe it euen as before there were not two writers though the child was directed but the child onely writ it Secondly where it is said If ye mortifie c. ye shall liue it may be demanded whether by the same reason we deserue saluation by this mortifying of our fleshâ— as by walking in the flesh we deserue damnation It is certaine vnlesse we doe well we can not be saued yet the holy Ghost sheweth that there is not the same perfection to doe well in our natures as there is in vs agilitie and dexterity to follow wickednesse For by our fall we are throughly corrupted as the Prophet Esay speaketh chap. 1.6 From the sole of the foot to the top of the head there is nothing but wounds and swelling but by our regeneration in this life we can neuer perfectly bee renued It sufficeth we haue obtained the blessing of Iacob Gen. 32.28.29 to haue such power from God as to be lame in sinne all our life long So Paul Rom. 6.23 saith The wages of sinne is death but the gift of God is eternall life through Christ whereby appeareth that the contraries themselues are not perfect for sinne of it selfe deserueth death but being good of it selfe deserueth not life for it is the gift of God and so the consequents of these two cannot be perfect and agree together Againe it is one question to aske who shall be saued and another to aske how we shall be saued for true it is that none shall be saued but they that mortifie themselues if they liue and for children they are changed in a moment by a supernaturall power of the Lord. As it is said Esa 33.14 Who shall dwell with the deuouring fire He that walketh in iustice and speaketh righteous things refusing the gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of blood and shutting his eies from seeing of euill And Dauid Psal 15.1 asketh the question and bringeth in the Lord to answer it Who shall dwell in thy tabernacles He that walketh vprightly he that taketh no reward against the innocent and such like as it followeth there as if the Lord should say Such and none else for the words haue an exclusiue nature So if it be asked who they be that shall be set at the right hand of God in heauen Mat. 25.34.41 it must be answered They that visite the members of Christ in affliction and leade their liues answerable to their religious profession And if Who they be that shall be set on the left hand the answere is They that refuse to releeue the
to couer our nakednes with the robes of our elder brother Christ Iesus and to remedie and cure our vnrighteousnesse in the righteousnesse of the blood of Christ So as with the hearers of Peter Act. 2.37 the law â—â—ging and pricking our consciences wee shall crie out in a holy distrust of our selues What shall we do And this kind of despaire prâ—pareth vs to saluation for the spirit sheweth vs our pouerty and where to buy gold that shall cost vs nothing it sheweth vs our wretchednesse that haue nothing but rags to put on and withall the wardrobe of Christs righteousnesse where wee shall haue garments fit for the Saints of God it sheweth our Apostasie how we haue fallen and by our fall haue euen broken and cut as it were our owne throats and sendeth vs to the Physitian Christ who is onely good at such a desperate disease it sheweth our blindnesse and withall the eie-salue of the holy Ghost to cleare vs 1. Ioh. 2.20 it sheweth vs our debt and the sergeant the diuell ready to arrest vs and then sends vs to the God of heauen in whose hands is all treasure to discharge what we owe it sheweth vs how we stand vpon the scaffold ready for the hatchet and then out of this astonishment sendeth vs an absolute pardon from heauen sealed with the blood of Christ and subscribed with Gods owne hand So as it teacheth vs onely to mistrust and despaire in our selues and to seeke to be releeued and refreshed with that water of life whereof hauing once drunke wee shall neuer thirst againe Iohn 4.34 Howbeit on the contrary this same spirit bringeth the wicked into a sense and feeling of this same horror and leaueth them in the astonishment of their conscience so as Sathan continually hath their sinnes to scourge them with and their corruptions wherewithall to vpbraide them And the cause why they bee left in this hellish plight and suffered to be thus perplexed and tormented of themselues is their owne infidelity that they haue stopped their eares against that comfortable sound of the Lords mercy and so poisoned their hearts with sinne that the power of the word could not worke vpon them and so the Lord most iustly hath hardened them in their irkesome and tedious hypocrisie that the sinnes they commit should be the punishments of sinnes past and the deserts of punishments that are to come And as to that that the holy Ghost working this same feare and terror in the hearts and consciences both of the elect and of the wicked and should leaue the reprobate euen when they are brought to the depth of despaire it were blasphemy to say or thinke that he doth it for and to the same end thaâ—â—â— than doth for Sathan doth it to prooue God a liar as that being in that case it were not possible for God to saue them whereas the mercy of the Lord is aboue all his workes But the spirit of God doth this that God may be iustified in the iust hardening of that mans heart whom hee found sinfull and whom hee was not bound to saue and so his end is to take vengeance of his hypocrisie for the Lord is as iealous of his iustice as he is of his mercie Sathan promiseth saluation to whom God pronounceth damnation and lulleth them in security whom he findeth carelesse to watch ouer their steps neuer greatly troubling or mouing any of his owne till they come to such a deepe exigent and to such a narrow pinch euen to hels mouth that they cannot goe from him then they taste euen of hell fire in this life and feele a fearefull beginning of that shall neuer haue end Now God threatneth damnation to all to his elect that they may seeke and hasten to be shrouded vnder the shadow of Christs wings and to feele the vertue of the hemme of his garment to the reprobate that they may bee the more hardened Mat. 14.36 because it is in the corruption of their owne hearts that they heaue refused the acceptable time of grace and reiected the pearle which they might haue bought It will be said But why should the holy Ghost leaue them in this despaire He is not properly the author of despaire but if the reprobate being brought to this be not recouered it cometh of his owne wickednesse As for example a man sheweth vnto a triator his indignity and hauing done this with great and vehement passions hee sheweth him the detestation and vglinesse of his offence and leaueth him with some doubt and scruple of conscience as amazed at his owne wickednesse if the traitor vpon this make himselfe away by violence as Iudas did hee that thus laid the quality and nature of his offence open before him Mat. 27.5 is not the cause of this his desperate end hee was the cause and meanes of making him to bee affraid and angry with himselfe onely and that was lawfull so the holy Ghost by laying open the riches of Gods mercy at the first thine owne wilfull rebellion to forsake him Rom. 7.12.23 his giuing of thee a law to bridle thee and the hâ—â— and feruencie of thy corruption to breake through all lawes worketh this terror in thy heart that art a reprobate and sheweth as it were before thee the smart and execution of thy sinne If now thou despairest and restest there the cause is in thy selfe for thou sawest light and louedst it not and heardest the sound of retrait and yet weatest on to thine owne destruction Further this spirit of God is not the author of despaire as it is despaire for a man should neuer despaire of Gods mercy as God was not the cause of the lie in the false Prophets as it was a lie 1. Kin. 22.7 but he shewed his iudgement on them by giuing them thus ouer to this sinne So despaire in the reprobate wrought by the wickednesse of their hearts is after this sort reuenged by the spirit in giuing them ouer to the extremity of this sin so as it commeth from the spirit not as an euil author but as a iust reuenger of their former sinnes Now the instruments the spirit of God vseth to bring and perswade the conscience to feare damnation are two first the law naturall for in the nature of euery man something is ingrafted and written of euery sinne that howsoeuer it bee acted and performed with pleasure yet euen in nature it endeth and is left with remorse which doeth shew that there is a God to punish it This was that which made the heathen to haue an apprehension and vnderstanding of infernall furies as that for some sinnes they should bee so exagitated and tormented with them as they could haue no rest For this cause they tearmed them by speciall names as the fury of Nemesis that should plague the proud man Eumenides because shee was implacable and would not bee intreated Alecto because it was a torment that neuer ceased Alasto that should pursue
forth our cold petitions and that which was generally beleeued by faith before is now particularly chalenged of God by praier that wee may finde and â—â—ele the former promise to be true by this particular instance of reaching foorth our requests to God by praier And the more to hearten and encourage vs in this exercise and Christian taske God giueth and graunteth our requests differing in three respects from the gifts and benefits of worldly men For first he can giue all things in his power secondly in his wisedome he giueth and neuer repenteth thirdly in his goodnes he giueth and neuer vpbraideth This is the perswasion of faith and therefore now if wee spare to speake wee may well spare to speed whereupon the Prophet Dauid saith I beleeued therefore I spake hauing his faith for most to prepare his lips to praier And surely the cause why wee call not vpon God so often or so boldly as we ought is either because our faith failâ—s vs that wee thinke not to speede or else because wee haue but weake and faint hope to speede For as the Philosopher saith Qui timide rogat docet negare He that craueth fearfully draweth on a deniall for that faith that openeth the eies to see such treasures openeth the mouth to supplicate and to pray for them so as by this learne in one word that the Apostle will measure thy faith by thy praiers Whereby we crie In this word crie is implied three things first a confident boldnesse secondly a great earnestnesse thirdly an importunacy with perseuerance Boldnesse in that wee speake not softly as in feare but loud as in assurance euen as a fauorite of an earthly Prince that hath a promise to haue and obtaine what he can spie out hauing speciall security to speed commeth boldly to his Prince and craueth the performance of that was pledged vnto him by promise before Earnestnesse not to take a nay or deniall at the first at our fathers hands but to goe on with I pray you Father Good Father I beseech you Father and such like speeches of vehemency and feruency which is heere expressed by the geminating and doubling of the word Father Father Then with these must there be an importâ—nacy in praier which Paul expresseth Rom. 15.30 by striâ—ing or wrestling in praier shewing thereby the feruency of the minde and of the voice euen as Iacob did Gen. 32.26 that would not let the Angell goe before hee had blessed him and according to the example set downe Luk. 18. â— of the widow who by her importunity which in the Greeke word signifieth impudency so troubled and wearied with her cries as it were with blowes the vnrighteous Iudge as she wrested her sute from him Christ in that parable teaching vs that wee ought to vse a holy kind of impudency in our petitions vnto God and neuer to giue him rest till hee hath yeelded to our requests which wee make in faith and present in hope Heereupon it is that the soule is very earnest with God as either being laden with some sinne which it desireth to be eased of or priuy to some wants which it faine would haue supplied or in some apprehension of Gods iudgement for sinne which it seeketh to escape or the loue of God constraining it to be thankfull for the rich mercies formerly receiued or else being assaulted with some danger and temptation craueth to bee â—â—liuered so as alwaies the soule hath occasion to bee quicke and earnest in praier for causes to moue vs euen in our owne particular persons vnto this duty besides the generall cause of the Church doe daily occurre and fall out In that it is said We crie Father heere is questionable whether onely God the first person in the Trinity be to be praied vnto and not the Sonne nor the holy Ghost To this we answer that the word Father and God is taken essentially for the whole essence of the God-head which includeth them all as it is in the Lords praier or else it is taken personally for that the Sonne must be praied vnto the place is plaine Act. 7.59 And they stoned Stephen who called on God and said Lord Iesus receiue my spirit And that the holy Ghost must be praied vnto appeareth by Saint Paul who endeth his Epistle 2. Corinthians 13.13 with this praier The communion of the holie Ghost be with you So as the word Father in this place is not meant of any one distinct person subsisting in the name of Father but it is to bee vnderstood of them all the Father the Sonne and the holy Ghost for as they be all offended with vs for our sinnes so must they all bee reconciled to vs by our praiers And heereupon is it that Saint Augustine saith that the whole Trinity is Father in respect of the creature and hee is onely named heere because the Father is the fountaine of the God-head and the first in order but not in time howbeit being vnderstood in respect of their diuers subsistences they are seuerall Whereupon it is true that the word Father or God is sometime taken personally as Iohn 3.16 where it is said God so loued the world that hee gaue his onely begotten Sonne that wâ—â—â—euer beleeueth in him should not perish And 1. Corinthians 8.6 Vnto vs there is but one God which is the Father of whom are all things in which places the word God is taken personally as it is also in the Greede when wee say I beleeue in God the Father But the whole Trinitie is called Father in two respects first because hee is the fountaine of the God-head and the fountaine of all loue election and saluation the will of the Father going before the will of the Sonne in order not in time Secondly because howeâ—â—â— wee pray to Christ and to the holy Ghost as we doe to God and howeuer all the workes of the Trinity be vndiuided that they doe all saue and not the Father only yet they doe it by degrees Christ saueth vs insubmitting his will to his Fathers will the holy Ghost saueth vs in perswading and leading vs to goe to Christ and froâ— Christ to the Father so as our praiers are made vnto God in the name of Christ his Sonne by the direction of the holie Ghost Againe in that we name him Father learne that all our security and assurance that our praiers shall be effectuall and that we shall speede in our sutes and requests lieth in this that we are his children and so all that wee doe and performe pleaseth him no further then the person pleaseth him And therefore Dauid Psal 7. 17. 26. making a commemoration of his vertues as that there was no wickednesse in his hands that he had purposed his mouth should not offend that he had not hanted nor sorted himselfe with dissemblers doth it not the rather to moue God to heare him and to incline his eare to his petition but by these testimonies of a good conuersation
with Gods saints Heb. 10.35 that they haue done it in this respect as hauing regard to the recompence of reward set before them in a hope that cannot faile Let vs therfore not scrape so greedilie in the earth as the blind moles doe nor wallow our selues in the mire of this world like swine nor root our affections in the things of this life but let vs sigh with desire and wait with patience the generall redemption of the sonnes of God and restitution of the creatures to their first perfection at least let vs look to our owne particular departure out of this life for there is no priuiledge nor protection can come from the court of heauen but depart we must and how soone we know not the Diuell would faine take vs in the lurch and the world will intice vs to deferre the buying of oyle for the keeping of our lampes burning till the Lord do knocke Mat. 25.10 but let vs euer be furnished for the way let our faith hold vs and our hope containe vs within the compasse and assurance of our saluation These be the daies of our pangs and pilgrimage happy shall that day be when we shall be deliuered and when our iourney shall be ended Heere we haue to walke a most tedious and craggy course happy shall that day be when we shall come to our heauenly country Heere wee sight a troublesome though no doubtfull comâ— happy shall that day be when wee shall be crowned as conqâ—â—rors heere we sow with sorrow happy shall â—hat day bee wâ—â—â— we shall reape a plentifull and perpetuall haruest with much â—â—y heere wee are full of wounds and our eies stand full of teares happy shall that day be when our wounds shall be healed and our teares wiped away ROM chap. 8. vers 26.27 verse 26 Likewise also the spirit helpeth our infirmities for wee know not what to pray as we ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed verse 27 But he that searcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the Saints according to the will of God THE Apostle proceedeth to minister consolation in all those afflictions we must passe thorow and sheweth that there is no cause wee should shrinke or faint since we are maintained and supported by a heauenly power against which the gates of hell cannot preuaile for the Lord doth assist vs by the holie Ghost which doth excite and stirre vp in vs gronings that is heauenly praiers which doe reach and pierce the very throne of God which being made according to his will we must needs obtaine whatsoeuer we shall request In the words obserue three things first generally that the â—â—â—ly Ghost doth relieue vs in our infirmities and weaknesse seâ—â—ndly by what meanes he doth it namely when we are low brought by stirring vp in vs such vehement and feruent praiers as cannot proceed from any naturall man nor the power of man but from a power farre aboue man thirdly the powerfull working of these praiers namely that being made according to Gods meaning the Lord must needs shew himselfe exorable and to be intreated and it is not possible they can returne emptie from the throne of grace For the first consider that it were impossible for vs to stand one minute if no other power did sustaine vs but flesh and bloud for euen in the choisest of Gods children faith is verie weake and our hope verie wearie and flesh and bloud through selfe loue desireth ease and doth mone it selfe and is fearefull to see or to suffer the crosse yea Sathan doth buffet vs by our inward infirmities for sinne lieth heauie within vs and this maketh vs to grone outward afflictions make the flesh to smart the world tempteth vs on both hands one way with the peace of the wicked another way with the troubles of the godly alluring vs to the vaine glistering shewes of the one and terrifying vs from the ghastfull and hideous sight of the other So as hauing sinne within vs Sathan without vs and the world about vs all enemies to the peace and rest of our soules euerie houre should we perish were we not supported by the mightie hand of this inuisible spirit and therefore flesh and bloud hath no cause to be proud but ought in trueth to glory in it owne weaknesse because it hath such an helper and so strong an helper and so certaine a helper as is this spirit which is nothing else then the very power of God himselfe as it was said to Paul My grace is sufficient for thee Further in that it is said He helpeth our infirmities obserue that hee doth not free vs fully from them or remooue them fully from vs but hee doeth onely helpe and releeue vs in them And this is that Christ praied for in his bitter agonie Iohn 17.15 I praie vnto thee Father saith hee not that thou wouldest giue them an exemption and freedome from trials but that they may bee so kept from euill as euer they may finde some comfortable deliuerance So in another place Christ saith vnto his Apostles Mat. 9.15 that when the Bridegroome was with them they could not mourne hee sparing them for that time but afterward he saith Hitherto haue yee liued in peace haue ye a sword if not buy one for tribulation shall come and then he said A little while I will be from you that is during the time of my death but I will send a better comforter and then followeth The world shall reioyce but ye shall mourne mourne though ye haue a comforter but not mourne vntill ye haue a comforter which setteth forth the riches of the Lords mercie that prouideth a remedie before we receiue the wound and layeth himselfe as it were in our bosome before he sendeth vs cause of sorrow To this purpose is that Paul speaketh 2. Corinth 4 8 9. we are afflicted on euery side yet not in distresse in doubt but we despaire not persecuted but not forsaken cast downe but perish not because by the same spirit that was in Christ the inward man is renewed daily And this was the answer which Paul himselfe receiued from God being sore buffeted by Sathan 2. Cor. 12.9 Content thy selfe saith the Lord my grace is with thee therefore striue thou and I will helpe thee This also is prefigured in the combat betweene the Angell and Iacob Gen. 32.25 who had his bone in his thigh shrunke but yet would not forsake his hold till he had a blessing So as by this combat we are sure to receiue such a blow as we shall halt all our liues after to this end that we may seeke for Iacobs staffe the blessing of the Lord to strengthen vs. And this was Moses comfort when his hands were faint and wearie in holding of them vp in prayer so that they fell downe Exod. 17.12 then did the spirit of the Lord support
them and prompt him with excellent and effectuall words of prayer Yea this must be the comfort of vs all that though wee fight to the bloud for the Lords cause not one droppe of it shall perish but as the Lord doeth keepe our teares so much more will hee keepe our bloud in a bottell Psal 116. â— that wee may bee made precious white in the bloud of the Lambe Now for the second point which is the meanes how the spirit helpeth our infirmities that is by stirring vp prayers and grones Obserue first that no man can pray of himselfe vnlesse he be taught of God secondly that the holy Ghost doth minister vnto vs that power in prayer which no man is able to bring and performe of himselfe howbeit we may not construe the words as if the holy Ghost himselfe did pray but onely that he suggesteth vnto vs fit words and matter and prompteth vs to pray For the first vnderstand that it is not postible for any man of himselfe to pray vnlesse he be helped and renewed in his spirit for prayer must be made in the mediation of Christ which flesh and bloud neuer thinketh of nay which flesh and bloud doeth but mocke at And this disabilitie in prayer and vnaptnesse to performe it is euen true of them that be enlightned and called to the faith vnlesse also they be impulsed and driuen on by the spirit Howbeit by this so excellent an instrument as the spirit the Lord doth poure into our hearts such a constant and stedfast assurance of his loue as we come and humble our selues before him boldly and beate our breast and pray from the booke of our conscience confidentlie vnfolding the whole heapes of our miscries before the Lord yea we come vnto him hauing euen a sight and contemplation of his maiestie and we stand not vpon words but a broken and contrite spirit maketh vs speake plainely the interpreter of our meaning being the holy Ghost so as wee in this exercise conferre with God and speake as it were with the mouth of Christ who maketh our supplications as sweet as incense in our and his Fathers nostrels So as it is no such slight matter nor so easie a worke to pray aright for of thy selfe thou art speechlesse and canst not vtter one word vnlesse the spirit vntie the strings of thy tongue and though happely thou speake yet is thy vnderstanding senslesse that thou knowest not what to aske vnlesse the spirit teach thee nay were thou neuer so well taught if the spirit make thee not acquainted with Christ Reuel 8.3 that he may present thy praiers to God all else is in vaine and fruitlesse Further in that the holy Ghost is said to make request for vs wee are admonished vnlesse it bee for weake Christians and babes in Christ that are not growne in the word of grace vnto whom a booke of prayer is allowed as a Catechisme that they that bee old schollers in the schoole of Christ ought to striue and indeuor to grow from praier to praier aswell as from faith to faith that as their iudgements are increased in knowledge so their hearts may increase in feruencie and affection toward God and that they may bring foorth their hidden treasure of the Lords spirit in enabling them to conceaue a praier and to pray as their present necessities shall require For this is that the Lord looketh for that as he said by the Prophet Zacharie 12.10 that he would in the last times powre out the spirit of deprecation and of prayer vpon the sons of men so men should endeuour to bee familiar in this dutie without booke and not content themselues to praie either a stinted prayer or a stinted time but as it is said Hebr. 6.1 wee must leaue the beginnings and be led forward and striue to perfection For if notwithstanding such plentie of foode these many yeeres there be still such leannesse in thy soule that thou art not able to feed thy selfe nor to expresse and vtter thy necessities in a corner before the Lord how canst thou looke for any blessing that hast beene so sluggish and hast so carelesly entertained the spirit of God in this acceptable time If any sudden calamitie hang ouer thy head or any secret sinne presse thy conscience how canst thou thinke to be releeued nay thou canst not but iudge thy selfe vnworthie to be helped if thou art vnable without a booke before thee to vtter thy griefe and to pray for helpe Thou must know thy temptations are particular and thy sinnes are particular and a generall confession is not a proper salue for any particular sore but as in this and this sinne thou hast offended God so particularly for this this sin thou must call for mercy And what if that speciall grace thou prayest for be not in thy booke then thou goest away emptie for thou art not likely to obtaine that thou dost not aske for For howsoeuer the Lord doth ofttimes preuent vs with his mercies and giueth before wee aske yet when he shall perceiue such negligence in vs that we desire but as it were a common and generall head-peece to shield vs from all assaults and doe not arme our selues in euery part especially knowing our old enemie the diuell lieth at all aduantage this maketh the Lord weary and vnwilling to helpe vs who otherwise easily inclineth his eare to the praiers of the faithfull When it is said With gronings that are vnspeakeable we are by this to comfort a distressed conscience that if afflictions doe come so fast vpon vs as the waues one in the necke of another and our spirits be so ouer whelmed and cast downe that we are not able to conceiue a praier for the anguish of our soules in this case if our hearts doe but bleed and grone though no word be vttered yet is it a praier precious and acceptable in the Lords sight We read of Ezechiah Esa 38.14 that he was not able to speake one word but did chatter like a Crane and mourne like a Doue in his sicknesse hee was so opprest with sorrow in the bitternesse of his soule yet was this a praier and a praier heard of God and himselfe deliuered and fifteene yeeres added to his life So oftentimes our praiers are so peppered with salt and fire that is our soule is so anguished and our spirits so appalled that either we speake abruptly or only knocke our selues on the breast Luk. 18.13 as did the Publican yet this soundeth in the Lords eares and commeth pleasantly before him for words in praier are but to make vs vnderstand what we aske the Lord vnderstandeth our meaning without words yea knoweth our wants better then our selues And as the mother pitieth her child when it is fallen sicke and is able to tell where the paine lieth and to aske such things as it wanteth but when the disease is growne so fore that for extremitie it cannot vtter the paine by speech but lieth
Elizabet no doubt prayed in their youth for the fruite of their bodie but they were not then heard for the Lords time was not yet but when Zachary as priest was exercising the publike ministerie of the Church and both he and his wise striken in age then the Angell comes and tels him the Lord had heard his prayers and that his wife should haue a child Which may be a great encouragement to vs to grow perfect in this exercise and that the worke of praier may bee easie to vs because there is not a word falls to the ground but either it rebounds presently vpon vs againe with a blessing or that blessing is reserued for a better time when it trebles the ioy in receiuing an vnexpected benefit No doubt Iacob had fetched many a sigh for the losse of his sonne Ioseph Gen. 37.34 but if Ioseph had presently returned to his father before he obtained the honour in Egypt it had nothing so much cheared Iacobs heart Gen. 45.27 as it did when he saw the chariots sent to fetch him that he might see him in his state and dignitie So for the Lord to cary in his remembrance and to keepe as it were a booke of our prayers alwayes open before his eyes and either to heale vs when we are past cure as he did Dauid when he heard him out of the deepe of deeps or in his good time to put vs in mind of our owne prayers by the fruit doubled in our bosome when we thought our haruest past can not but exceedinglie stirre vs vp to magnifie his goodnes and to employ all the powers of our soule to please him Thirdly we pray for many things which we cannot obtaine and yet we must pray for them for if we cannot haue our desire here it shall be fulfilled in the life to come as when wee pray that Gods kingdome may come that we may be deliuered from temptation and that wee may not sinne which onely shall be performed in the life to come for God according to his owne disposition of times hath ordained that we his creatures should apply our selues vnto and therefore hath taught vs by his spirit as well to pray for the end as for the meanes Faith in this life being the foundation of our hope and our hope being perfited in the life to come through the loue of Christ so that as here we pray to haue our faith strengthened our infirmities cured our sins pardoned and Gods graces renewed in vs daily which be apples of such a tree as we taste of in this life so here we pray also that sinne may be abolished the number of Gods elect gathered and the worke of our sanctification perfited which is the end and perfection of the former and which is reserued for a better life when both our owne prayers and the intercession of Christ for vs also shall cease Fourthly obserue that God so heareth thy prayers that though he do not graunt formam the forme yet he graunteth finem the end of thy prayers Euen as Christ when he prayed in the garden Father if it be possible let this cup passe from me now shall wee say that Christ euer prayed and was not heard Mat. 26.39 God forbid and yet the cuppe did not passe from him yet was hee heard as the Apostle to the Hebrewes saith in that he feared for though hee was not deliuered from death Heb. 5.7 yet was hee freed from the horrour of death for an Angell was sent to comfort him 2. Cor. 12.8 So Paul when he prayed to be deliuered from the buffetings of Satan he had his desire thus farre the Lord graunteth the end of his prayer that is strength to abide it exempted he could not be but this was it the power of the Lord should be in him so much the greater as his temptations and afflictions were increased so that none must be discouraged nor grow cold though their first or second voice in praier be not heard for by this we learne first to continue in praier and in this doth the Lord secretly heare vs that wee breake not off Secondlie the Lord doth for a time withdraw his eares from the words of our mouth that we may know the deliuerance praied for comming from God we are not to appoint him the houre Thirdly we stay a time before our hands be filled with our requests to exercise our patience that our desire be not like the longing and fainting of a woman Fourthlie that by this small absence of the Lord in not hearing our praiers at the first we may learne to depend vpon his prouidence Fiftlie that we may vse them the better when we haue them and receiue them with the greater thankfulnesse because things wished for as they are gratefully receiued so are they carefully preserued ROM chap. 8. vers 28. verse 28 Also we know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose HEere the Apostle proceedeth to open another fountaine of exceeding comfort to the faithfull which is all things worke for the best to those that loue God but euery faithfull man is assured he loues the Lord therefore to him all things worke for the best and if all things then afflictions He proues it by this reason to those that be predestinate all things turne to the best but they that loue the Lord are predestinate therefore to them all things turne to the best And to proue this he setteth downe a reason vers 29. Those that be called in the eternall purpose of God them hath he predestinate to be like the image of his Sonne Heb. 2.9 that as he passed by the crosse and from the crosse to glory so shall wee being children of the same Father and who are borne and bound to resemble Christ our elder brother in this point chiefly To declare how afflictions worke for the best in Gods children we must vnderstand that afflictions be of two sorts either remedies to correct our corruptions and heale our infirmities or els exercises of Gods graces in his children that he may try them how much they will suffer for his sake For the first kind of afflictions we cannot doubt but they do worke for the best whether we consider them as chastisements for sins past or as preuentions of sins to come For sins that are committed the rod is necessary for he is a bastard that is not corrected that wee may see and loath the cause of our affliction that is our corruption as it is said 1. Cor. 11.32 We are chastised of the Lord because we should not be condemned with the world And to Dauid the Lord saith Thy sonnes I will correct for their sinnes but my louing kindnesse shall neuer depart from thee for the punishments of these our sinnes are pardoned in the sacrifice of Christ but so is not the chastisement for this proceedeth from the loue of God and Christ
those that are ordained in the eternall purpose of God to be saued after this sort those that are sure to be conformable to the glorious image of the Sonne of God to them all things doe worke for the best but they that are called in the Lords eternall purpose are ordained to bee conformable and made like to the glorious image of his Sonne therefore to these all things worke for the best Quos praenouit whom he knew before that is Quos vt suos cognouit whom hee knew and approued to bee his owne such should resemble his Sonne in glory that is should partake and taste of the same glory though not in the same measure according to the speech of S. Iohn in his Epistle We shall be like him he doth not say equall to him for Christ must haue the preheminence of an elder brother Hence obserue the indifferencey of the loue of God that he vseth but one and the selfe same course of discipline in his house for all his children for as he trained vp his first and eldest and best beloued sonne so will he traine and bring vs vp And how Christ was vsed here on earth the Scripture is plentifull and his owne mouth testifieth that he was worse then the beasts of the earth for he had not wherein to hide his head And therefore vnlesse wee doe despise the sufferings of Christ or thinke that God loueth vs better then he did Christ and hath prouided an easier way for vs to walke in let vs know that it is our portion to abide the indignities of the world and to bee hated of men nay if whole seas of troubles fall vpon vs wee need not bee dismaled for reuilings are made vnto vs as precious balme the whip is become but as soft silke the pangs of death but as messengers of a sweet sleepe and through Christ the graue is vnto vs as a perfumed bed Secondly obserue hence the power and vertue of Gods loue towards vs who will still haue vs beare about vs some notable marke of excellencie and of immortalitie for as at the first wee were created like to the image of God himselfe so in our second birth and restitution wee are made to resemble the image of the Sonne of God and our resemblance of Christ standeth in two things which formerly haue beene touched first in walking through the sierie afflictions of this life which we may the better doe remembring that being the sonnes of Iacob there is a ladder that reacheth from heauen to earth whereon the Angels are alwaies ascending and descending Gen. 28.12 readie to minister to the necessities of the Saints Secondly in climing vp to the seate of glorie after the Dragon hath spent his malice in sending foorth of his mouth whole flouds of waters to drowne vs Reu. 12.25 which did nothing else but onely wash away our filthinesse lest otherwise wee had beene like to that old Serpent alwaies groueling vpon the ground For certaine it is we must either resemble the Sonne in obedience or the Serpent in malice and if we thinke the inheritance of a sonne inferior and of lesse value and consequent then the curse of the Serpent then let vs runne on with Pharaoh in the heardnesse of our hearts that the Lord may shew his power in vs and after hee hath forborne vs a while in patience Roâ— 9.17 cast vs to the destruction prepared for vs. Vers 30. Moreouer whom hee predestinate them also hee called and whom hee called them also hee iustified and whom hee iustified them also he glorified Here the Apostle proueth his former speech and assertion by setting downe and declaring those subordinate and second meanes or degrees whereby the Lord doth accomplish this his purpose and decree The degrees be foure whom he foreknew first them he predestinated secondly after he called thirdly then iustified fourthly and lastly them he glorified After this sort speaketh S. Iohn He that beleeueth is alreadie translated from death to life so as the whole force of the Apostles argument is this They that shall certainly be glorified to them all things worke for the best otherwise the Lords purpose should be frustrate which cannot be by reason of the degrees of executing this his purpose which neuer faile Here consider generally two parts first his fore or daining vs to glorie secondly the inferiour degrees whereby he doeth execute this his purpose to glorifie vs. In the first consider three things first what this foreknowledge of the Lord is secondly what is meant by this to be like the image of his Sonne thirdly what is meant by the first borne among brethren For this which is the first namely the foreknowledge of God it is the very same which the Apostle called before his purpose whereby the Lord meant to know vs for his owne in his euerlasting loue which is the very highest cause of our saluation For that there is no other first cause may be vnderstood in this that we are not to seeke the first cause in Christ nor the first ordaining vs to life in the mediation of Christ for the Lord had a purpose to saue some before euer Christ had a purpose to be a Mediator though not in time yet in order and that nothing but his foreknowledge made the Lord to know vs in loue and to account vs for his owne wee may see it in our paterne Christ What could induce God that mans nature should be vnited to the very nature eternall Was it possible that the humane nature of Christ could deserue it No but it onely was the Lords purpose that it should be so which being true in constituting and ordaining the head is also to be considered in the members that euen so and in the like maner the simple and onely purpose of God should shew it selfe in fore ordaining vs. Now the worthinesse of man was no cause of this for Paul saith Rom. 9.11 the Lord loued Iacob and hated Esau before they had done either good or euil and saith it is therefore a mystery to be adored rather then to be scanned by reason If wee will search after the generall cause of mans saluation or damnation it is the manifestation of the Lords iustice on some and the declaration of his mercy on others for if all should haue bin saued then had there bin no iustice with the Lord and againe if all had bin condemned then had there beene no mercy Howbeit if we descend to particulars as why the Lord ordained such a one to be saued or to be damned no reason can be giuen heereof but his eternall purpose which is onely hidden in his owne breast For we must not expostulate with the Potter why he made this vessell to honor and that to dishonor much lesse must we contend and plead with the Lord about it This learne thou the Lord hardneth the reprobate either by the substraction and drawing away of his mercy or by giuing it so and in
that he hath a name at which all knees shall bow and this name is giuen him so as he hath it not as God for being God nothing could be giuen him Phil. 2.13 so as he hath it not as God for being God nothing could be giuen him but hee hath it as man and God for his bare humanity could not deserue this neither yet to be gouernour of all the world Now for the third which is the priuiledge we haue by being his brethren they are chieflie three First we are by this heires and fellow heires with him of all things in this life and in the life to come as appeareth vers 16.17 of this chapter Secondlie by this followeth and from this commeth the soueraigntie we haue ouerall creatures as 1. Cor. 3.22 Whether it be the world or life or death all things are ours for we are Christs and Christ is Gods and being vnder Gods wings no man neither dareth and though his stomacke bee neuer so good yet hee hath not the strength to hurt vs for the Lord will keepe vs as the apple of his cie Thirdlie by this though the Angels be farre aboue vs in nature yet we haue one of our nature better then they that is Christ and through him they doe all become our ministers Heb. 1.4.7 Christ is made more excellent then the Angels and he maketh them but his messengers Now for the degrees wherby the Lord doth execute this his eternal purpose for the first of them which is calling it is wrought by the holie Ghost as the principall cause and by a double instrument the holy Ghost vseth first the preaching of the law whereby we are brought to a holie despaire of our selues by the sight of our owne corruption that we may seeke for remedie in the profound sea of the Lords vnsearchable mercie The second the preaching of the Gospell whereby hee anointeth our eyes with the eye salue of the holie Ghost Col. 2.13 that being dead in sinne and not so much as dreaming of saluation the sound of the Gospel doth awake vs that we may heare that hearing we may liue Hereupon it is said that the Lord doth draw men and pull them vnto him as Christ saith Iohn 6.44 No man can come vnto me vnlesse the father draw him that is doth separate them from the cursed generation of the world and sets his inward seale vpon them that is his spirit and brandeth them in the forehead with a visible marke of holinesse of life that euery man may know them to be the Lords Hereupon also it is said that the Lord doth open the hart with the key of the Gospel as Act. 16.14 he is said to open the heart of Lydia and as Psal 40.6 he boareth the eare and softeneth the heart and moisteneth it with his grace that aboue all things a man shall esteeme of the pearle of the Gospell and be brought chearefully to sell all he hath to buy such a iewell as shall bring him righteousnesse to saue his soule so as this calling of the Lord is to this end to manifest and to secure a man in his soule that the Lord hath giuē him to Christ out of all the world Here may be obiected are not all vniuersally called by grace We answer No for first all men are not called effectuallie secondly some are not called at all Some are called externallie by the Preachers mouth and saluation is offered them by the ministerie of the word and sacraments and the kingdom of God is come to their dores and peace is shewed them and the glory of Ierusalem is set before them Math. 22.3 but yet we see of them that were bidden to the mariage there were three sorts not effectually called first they that being called carelesly refused to come being possessed with the cares of this world and with voluptuous liuing secondly they that cruelly persecured the inuiters messengers of the Bridegroome not onely refusing to come being called but disdaining to come as scorning such cheare and faring euery day better themselues at home thirdly they that came hand ouer head neuer looking to their feet before they entred into the Lords house nor neuer changed their attire but came without the wedding garment of a holy life So wee reade that of the foure sorts of ground that receiue the word and the seed thereof Mark 4.4 one sort onely shall be saued not that we must vnderstand it as if of foure hearers there should be but one saued for the Lord may haue mercy vpon a whole congregation to saue them but three sorts of them filled with seuerall affections that vouchsafed to come and to stand before the Lord as hearers were reprobate that is such as did not beautifie the profession of the Gospell with a holy life And truly of them that come and feed vpon the word and yet be reprobates it is wonderfull to see how farre they goe euen in the right course for first they may be enlightned generally in the knowledge of the truth and may taste of the heauenly gift yea and be partakers of the holy Ghost Heb. 6.4.6 and yet may fall away neuer to be renewe◠by repentance Secondly they may haue faith Luk. 8.13 for a time not counterfeit yet not truly sincere for in the daie of trial they fall away like fruit from the tree with a blast of wind yea they may take ioy in the word as Herod did Mark 6.20 who was glad to heare Iohn Baptist and with Herod they may for a time do many things at the request of Gods Ministers Mark 16.20 And for outward reformation swine we know may be washed so may they leaue off and discontinue some grosse sins for a time when Sathan being for a season cast out of them doth not worke so forciblie in them as Math. 12.34 the Pharises and Sadduces may for nouelties sake come to Iohns baptisme and for a time speake good things when they are euill and yet be but a generation of vipers yea they may wish with Balaam to die the death of the righteous Num. 23.10 iustifying in their owne conscience the course of holinesse and which is more they may partake of all the graces of God sauing that one grace of sanctification and yet they may seeme to bee sanctified as Hebrews 10.29 they tread vnder foot the Sonne of God and count the bloud of the new Testament an vnholy thing were with they were so sanctified Now others there be that are not called at all and these be of two sorts either those to whom the Lord hath denied the verie contemplation of the booke of nature as children that die as soone as they be borne who if they be elect it is by a supernaturall power of the holy Ghost if they be reprobate it is iust in respect of their naturall filth and corruption that did cleaue so fast vnto their bones for in that they die it proues they had finned and
the beholding of the very face of God and there shall bee no markes set to keepe vs from the mount where the Lord dweleth Reu. 21.12 as there was Exod. 19.12 but as Paul speaketh 1. Corinth â—3 12 we shall then see him face to face and know him as wee â—re knowen of him and see him as God all in all that is â—ee shall behold the glory of God not standing vpon the veile of the flesh of Christ for then all mediation and intercession shall cease and this is part of that Christ praied for a litle before his death Iohn 17.24 that we might see that glory he had before the world was made for then we shall see Christ-God and the whole Godhead immediately raigning yet in Christ the Sonne of man and in vs but so as we shall no more leane and relie vpon the praiers of Christ for then he shall raigne no more as the Sonne of man in the midst of his enemies for this gouernement shall cease death which is the last enemy being then abolished and he then shall raigne ouer them vanquished as God Howbeit the fruit and benefit of this his mediation shall indure for euer and the subiection of his humane nature shall then more appeare because of the glory of his Godhead which shall then be seene fully euen such and the same as he had before eternitie yet shall this saluation more increase the glory of his humanity when we shall vnderstand and see it to bee personally vnited to the sonne of God who with God the Father and the holy Ghost shall be all in all Now the fruition and possession of this glory shal worke three effects in vs first it shall breed in vs an infinite loue toward God secondly an infinite ioy in God thirdly an infinite praise to God Infinitely shall we loue him that hath aduanced as to such honour as is endles and to such fellowship as is matchlesse our hearts shall be filled with ioy yet not able to comprehend or expresse it Mat. 25.23 therefore it is said Enter thou into thy masters ioy for this ioy is too great to enter into thee and besides the ioy we shall haue in our owne saluation we shall conceiue as great ioie for the saluation of others which is called ioy celestiall and we shall haue yet more ioy then before to see the Godhead so glorious the Lambe aduanced in our flesh and to be one person with God And this is aboue all ioies because we shal loue Christ far aboue our selues for the zeale of Gods glory shall euen eat vs vp and it shall be so great in vs as it cannot be so great for our owne saluation and then out of this loue and ioy as out of two fountaines ioyned in one shall spring and arise such continuall praise to God for this glory that we shal vncessantly sing to God in the Temple which is God himselfe so as we shall praise God in God and this shall be as the Prophet Esay saith from new Moone to new Moone and from Sabbath to Sabbath that is for euer for this loue of God is from eternitie in respect of our predestination and to eternitie in respect of our glorification and this is that we sigh and grone for and for which while wee are in the flesh absent from God wee continually pray for ROM chap. 8. vers 31.32 verse 31 What shall we say then to these things If God be on our side who can be against vs verse 32 Who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also THe Apostle before set downe that God the Father by his eternall purpose hath foreacknowledged vs and foreloued vs with an euerlasting loue in his Sonne and not vs onely but all those that to the end of the world shall loue him and manifest and shew foorth this their loue by a sincere worship and religious care to keepe his commandements and how that the Lord as he hath ordained vs and them to the same glory so at the fulnesse of time by the dispensation of his wisdome by his spirit he doth call them by the instrument of his word by the same loue doth iustifie vs in his Sonne and will glorisie vs with himselfe Now he being ouercome with the thought and meditation of these things breaketh foorth into a woonder and admiration that seeing it is thus that the Lord hath taken it vpon him neuer to leaue vs till he hath aduanced vs to heauenly places euen the seat of the Lord Iesus what shall we say The answer is giuen with the question this we must say that since he is our God as appeareth by that which went before then is it impossible wee being thus backed and hauing the Lord our bulwarke that any creature can bee of that force or be so against vs no not the diuell in hell with all his power can hinder vs from the fruition of this glorie In the other words who spared not his Sonne c. there is a further consolation set downe vnto vs to make the heape of comfort greater that since the Lord gaue as it were iudgement against his owne Son and set him foorth to a shamefull death for vs and this when we were his enemies and strangers from the life of God how can it bee he should now denie vs any thing to further our saluation being made friends with him and reconciled to him thorow his Sonne This doctrine needeth rather deepe meditation then large explication for who doth not assume to himselfe sufficiently to vnderstand it being but thus much in effect that since God in his euerlasting purpose hath thus manifested his glorie and mercie and hath ordained the end which is his glorie in our saluation and to bring it that it may come to this end hath subordinated and set downe certaine causes as calling and iustifying it is impossible any thing should hinder our saluation If God he on our side Heereupon wee must not thinke that if God be on our side we shall haue no enemies for because God loueth vs therefore we haue the more enemies and therefore wee are persecuted and subiect to the hatred of the world as Christ himselfe expresseth Ioh. 17.14 The world hateth them because saith he they are like me So as in this place the Apostle doth not meane that we should expect any immunitie and exemption on from the eâ—mitie and malice of men but that wee hauing this heauenly securitie and assured certaintie of the Lords protection neither Angell nor man nor diuell nor torment shall be able to ouer come vs. For this is that Paul speaketh of All things are by Christ Col. 1.16 through Christ and for Christ that is all things are created by him all things are preserued through 〈◊〉 maintained for his glorie so that our saluation being alwaies ioyned with his glorie neither shall men breath nor the diuell
hauing described the necessitie of these miseries that shall befall the elect the demand or question is most triumphantly answered when he saith In all these we are more them conquerors For the first which is the demaund it selfe it cannot be made plainer onely in the words To be separate from the loue of Christ we must not vnderstand it actiuely but passiuely not of the loue wherewith we loue Christ but of that loue wherewith wee are beloued of God in Christ For though our loue to Christ is so substantially rooted in our hearts as that it is Cant. 8.6 strong as death which ouercometh all things hard as the graue that swalloweth vp all things like the flame of God that whole flouds of water cannot quench yea such as we will not depart with for any money and such and so great as it is true that nothing thing can separate vs from the loue of Christ yet this is to be taken and vnderstood of the loue of Christ to vs as appeareth by the end of the 37. Luk. 22.60 2. Tim. 4.10 2. Tim. 2.13 and 39. verses So as if it were possible we should forget Christ or renounce him as Peter did or forsake him as Demas did yet he cannot forget vs for he is faithfull that hath promised For the second which is the testimonie out of Psal 44.22 that we that are Christians do as verily looke for these miseries as we do for the rising of the Sunne the Prophet setting it down as an absolute purpose of God not to bee preuented nor auorded and not onely permitting it as a thing which may and may not come In which words consider two points first what is the cause in Gods sight why the world afflicteth the Church secondly in what grieuous sort it is afflicted For the first the cause is set downe in these words for they names sake that is because thou opposest thy selfe against Anrichrist and dost not fall downe nor bow to Baal nor dost not fashion thy selfe after the world in swallowing vp their iolities and delights Wherein obserue that true Christians are not only subiect to common miseries as those that beare the face of fleshly Adam but to some peculiar calamities that neuer disquiet the wicked and this onely as they beare the image of that heauenly Adam Christ Iesus from which the world is exempted euen as the chaffe and the wheate they both feele the flaile but the chaffe is free from the milstone from the fanne and from the ouen for of these onely doth the wheate taste and happy is he that is ground fit for the Lords table for though the chaffe feele not the bitternesse of the mill nor the heare of the ouen yet marke what becommeth of it Hark 9.50 it is like vnsauorie salt good for nothing but to be cast foorth and is either troden vnder feete or caried away with the winde and so vanisheth in the aire Such is the case and estate of the wicked for when they are separated as tares from the corne either the Lord treads vpon them in his wrath or burneth them in his displeasure or bloweth them from his presence like the stubble Secondly obserue where it is said We are killed for thy names sake that though God doth neuer chastise any man vniustly because hee may haue occasion enough to afflict him for his owne corruption whereby he may be humbled yet heerein appeareth his infinite wisedome that hee maketh the cause of our sufferings to be more honorable bearing this title and superscription for the name of God the puritie of religion and because we will not communicate with the world in their superstitious deuotions So as the Lord changeth the nature of the chastisement and imputeth it as borne for none of our wickednesse but for the glorious profession of the Gospell the wicked not punishing in vs our sinnes but Gods graces for if we would partake with them in their lusts we might goe free For if Balaam would curse the people hee might soone rise to promotion Numb 22.37 and if Michaiah would please the king in his Prophesie hee need not befed with the bread of affliction 1. King 22.27 and if the three children would worship Nabuchadnezzars Image they might easily escape the fornace Dan. 3.12 but we must keepe our standing and not shrinke a foorâ— from the foolishnesse of the Gospell what stormes soeuer may arise for it is no more then as if Christ should borrow our lines for a time to do him credit withall which shall bee mightily rewarded Thirdly in that it is said killed for thy names sake there ariseth this consolation that forasmuch as our suffrings are ioyned with Gods glorie and are brought vpon vs for Gods glorie we may be sure they shall haue a good issue and shall end well for as he tendreth his owne glorie so will hee also tender vs. We thinke it strange that the wicked haue such a swinge in their delights and that wee hang downe our heads Yea Danid complaineth that seeing the prosperitie of the wicked he had almost in his haste accused God of partialitie but Paul 2. Thes Psal 73.13 1.5.6 prooueth that it is impossible since we that are thus tossed and vexed as it were in the whirlepoole of sorrowes are better then the world and in higher account with God but that there shall come a day when rest shall be giuen to our soules and vengeance powred into the bosomes of persecutors For there cannot be a truth more certainly to be beleeued then this that since we doe suffer at their hands who are woorse then our selues it is a sure token that there shall come a reuelation of Gods iudgement wherein the iron rod of the Lords wrath shall bruise them soule and bodie when wee shall be caried vp with S. Paul into the third heauen and with Lazarus into Abrahams bosome 2. Cor. 12.4 Luk. 16.23 and when the vengeance of the Lord shall pursue our enemies driuing them from his presence and from the glorie of his power 2. Thes 1.9 Fourthly in that it is said for thy names sake obserue that it is not the suffering of euery phanaticall or phantasticall spirit that shall be taken for the Lords truth for there may be such forcible illusions as men may giue their bodies to the fire or neckes to the halter for the supposed truth of Poperie then their suffering is as a seale set to a wrong instrument but it must bee in a true zeale of a true cause for the death doth not iustifie the cause to be good but the cause iustifieth the death to be holie and religious For Paul 1. Tim. 1.13 was a zealous persecutor when he was a blasphemer and yet though the did God good seruice but when God receiued him to mercie then hee forsooke and disclaimed the righteousnesse of workes So that if our sufferings be for God we must lay our foundation onely in Christ crucified harbouring and maintaining a pure
a candle then had Obadiah hid an hundred of the Lords Prophets in a caue 1. King 18.4 that neuer bowed their knees to Baal Iob. 5.22 For the Lord doth but laugh at the policies of the wicked and he in his time will discouer their shame to their faces and lift vp the heads of his seruants aboue all the tyrants of the world Now for the meanes whereby wee obtaine this victory obserue that it is by a spirituall power of the holy Ghost enabling vs to so great a worke for such is our ambition to be great men as if Demas find no preferment by the Gospell 2. Tim. 4.10 he will nothing esteeme of Pauls company Such is our desire to be rich as if we gaine by our seruants that worke with the Diuell we had rather they should be possessed still then we would lose our gaine which we may see Act. 16.19 where Paul and Silas were haled before the Magistrates onely for casting out the spirit of diuination in the maide that got her masters great aduantage by diuining Yea such and so vehement are our naturall and earthly affections and so great our greedinesse to enioy the pleasures of our life that the mariage of a wife or the triall of a yoke of oxen shall keepe vs from Christ Mat. 22.5 Luk. 14.19.20 So that it must be a greater power then the faculty or abilitie of a man for if naturally we are not able to abide the snuffe of a candle much lesse to burne in the fire Why then so many examples as we see patiently induring death for the testimony of the truth of God so many testimonies haue wee of the Lords power to enable weake vessels to hold such scalding liquer For many through presumption of their owne strength haue apostated and Peter was well neare it notwithstanding his bragge that he would not leaue his master to the death if Christ his eie had not pierced his soule to repentance for his former denials Luk. 22.61 Dauid 1. Sam. 17.45.46 confesseth that it was not in his strength to contend with Goliah neither did he come to him with sword or with speare but in the name of the God of Israel who would close him into his hands And this in truth must be our paterne and our praise in these temptations and afflictions to flie out of our selues and to run to the wings of the Lord Iesus whose grace onely is sufficient for vs and whose power is made perfect in our weakenesse for where the flesh carieth a confidence in it selfe there is no roome for the spirit for the spirit helpeth onely those that be infirme and Christ is onely a Physition for a sicke sinner Mark 2.17 Now as wee are conquerors through him that loueth vs so let vs labour that Christ may thinke his loue well bestowed his bloud well spent and his victory for vs well gained by our loue of him againe that it may be as hot as the flame that whole flouds of waters may not quench it and so strong as neither terrors in persecution nor pleasures in life nor the anguish of death may make vs forsake our ankor Christ Iesus but that wee may hold our confidence in a hope sure and stedfast which shall at the last giue vs entrance into the veile whither Christ our forerunner is for vs entred in Heb. 6.29 ROM chap. 8. vers 38 39. verse 38 For I am perswaded that neither death nor life nor Augels nor Principalities nor powers nor things present nor things to come verse 39 Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. HEere the Apostle setteth downe a conclusion full of all consolation proceeding from a diuine and heauenly resolution and christian magnan unity extended and offered by the Apostle in the person of all the faithfull wherein he doth couragiously challenge and exultantly triumph ouerall creatures being assured that nothing that euer was created could finally separate him from that loue wherewith the Lord had loued him in Christ This conclusion standeth on two parts first in the enumeration or reckoning vp of some particulars which if any thing could seuer vs from the Lord it were likely to bee some of these he named Secondly because the Apostle could not insist in the induction or bringing in of particulars he vseth a generall comprehension of all things that nothing might bee excepted in these words nor any other creature the things reckoned vp are nine which be either one contrary to another or else diuers from other For death that cannot separate vs from God for though it be most terrible to the flesh to see his prefixed end yet this is so farre vnable to seuer vs as nothing hath greater power to ioyne vs to God through the death of him that ouercame death which appeareth likewise by this that euen the wicked though they loue not to liue the life of the righteous because it is tedious through afflictions yet they can wish with Balaam Num. 23. vers 10. that their last end may be like theirs who alwaies resigne vp their soules in rest vnto the Lord. And though some wicked may make a peaceable end whereby Satan hardeneth others to thinke they are beloued of the Lord because they depart like the light of a candle and some of the elect die troublesomely whereby Satan maketh his instruments to condemne the generation of the godly yet in their inward man they doe not onely patiently expect but deepely sigh for the day of their dissolution that being vncloathed of this corruption they may be crowned with the Lords glorie for they that haue receiued the earnest of the spirit the pledge of their inheritance and the first fruits of the Lords loue and vnto whom he hath sealed and assured pardon of their sinne they do know they haue cause to expect the reuelation and shew of their happinesse being heere tossed with sundrie waues of perplexed miseries and being sure there to arriue from a tempestuous voyage to a most blessed hauen And it is ioyfull to a Christian to bee deliuered from this careful life wherein euery day is the messenger of fresh sorrowes and wherein hee findeth his corruption so burdensome so as though Paul was taken vp into the third heauen 2. Cor. 12.4 yet hee cried Who shall deliuer me from this body of sinne For heere wee know our selues to be scarce worth the ground we go on we are so worne with care and so ground with affliction but then we shall enter into the presence of God and dwell with him perpetually To be short many haue beene so rauished with this ioy which wee see but as in a mist as they haue not onely giuen vp themselues to naturall death but euen suffered violent death embracing it as chearefully as the souldier that comes after his valour shewed to be made a knight or as the King that goeth to his
sense that all the sonnes of God are not yet reuealed for part are in heauen part in earth and part of them not yet borne Secondly touching the sonnes of God on earth they are not all yet reuealed in regard that the Lord calleth daily and maketh as it were a fresh addition to his church by the power of his word as he did in the Apostles time Peter by one sermon Act. 2.41 conuerting three thousand soules to Christ Thirdly they are not all yet reuealed on earth because the wicked cannot discerne them for as Christ was visible heere with vs yet was not knowen to the Scribes and Pharisees their eies through ignorance and malice being so shut as they could not see him euen so though the members of Christ are visible in themselues yet to the malitious and vngodly they are inuisible because they haue not the eies of faith to spie them out Fourthly the sonnes of God here on earth are not yet reuealed to the children of God for Elias 1. King 19.14.18 thought there had beene none left but himselfe to serue God when the Lord vnknowen to him had reserued seuen thousand that had not bowed their knees to Baal Fiftly there are many hypocrites among vs in which respect the sonnes of God on earth are not yet reuealed but at the latter day when the Angell shall come to make a separation then shall the fish be knowen from the frogges the sheepe from the goats and the sincere professor from the dissembler for then there shal be two in one bedde the one receaued the other refused who before were so linked in fellowship as it was vndiscernable that in their deaths they should haue such seuerall ends Howbeit the better sense for these words When the sonnes of God shall be reuealed is this When the sonnes of God shall be receaued vp to glory for then shall they know as they be knowen and then shall the restitution come when the sea and the graue shall yeeld vp all their dead and all the creatures receaue as it were their first robes of puritie and goodnesse wherein they were created Now vers 20. the Apostle setteth downe the reason why these insensible creatures doe thus waite for mans glorious libertie because they themselues are subiect to vanitie wherein wee are to consider two things First to what they are subiect Secondly by whom they are made subiect That the creature is subiect it is not to be stood vpon because it is granted of all men but this is no willing nor voluntarie subiection but by force and constraint for the horse must haue his rough rider or else the snaffle will not hold him in and the oxe must haue his yoke on his necke and his goad in his side or else he will not draw well and the mule as Dauid saith Psal 32.9 must haue his mouth bound with the bitte and bridle lest hee come neere thee with his heele Now that which the creature is subiect to is heere saide to be to vanitie and vers 21. to the bondage of corruption that is to a vanishing and fleeting estate and they are said to be so in three respects First in respect they haue lost their first comelinesse and order their first beautie and their first perfection in which they were created for as there is great difference betweene that gold that hath beene tried seuen times in the fire and that which is taken out of the veines of the earth mixt with other mettals betweene that sword that is newly varnished and that which hath line so long by as it is eaten through with rust betweene the shining of the sunne in his brightnesse when it is eclipsed or shineth in a gloomy day so is there as great or greater difference betwixt the heauen and earth all the host therein which then were made for the furnishing of Gods house toward the entertainment of Adam his sonne in paradise and the heauen and the earth which now are left vnto vs poisoned by the curse of God for Adams sinne with thornes and thistles barrennesse and vnholsome smels that the very corruption in the aire killeth both them vs. Secondly they are subiect to vanity in regard the wicked do enioy them and the godly oftentimes abuse them for the rust of the money which the vsurer hoordeth vp crieth in the eares of God because it is deteined by the vniust owner the gay apparell of the proud and ambitious do fret as it were themselues that they should hide the shame of them that are so shamelesse to snatch at the maiestie of God to shake his seate by their sinne the wine which is swilled in by the drunkards doth boile as it were in wrath that it was pressed out of the grape to heate their stomacks that deserue only to be inflamed by the fire of hell yea and euery morsell that falleth into the mouths of gluttons and wicked persons the Sunne that shineth on the vniust and the raine that lighteth vpon the fields of the oppressors and all creatures else that come within their fingring are grieued and doe wait with feruencie for the end of all flesh that they may no longer be forced to serue and sustaine the enemies of their maker for the sinnes of the wicked are so heauie and burdensome and their abuse of the creatures so intollerable that the earth groneth that it cannot swallow them vp as it did Korah Dathan and Abiram Numb 16.32 or otherwise bee disburdened of them though to her owne desolation as it was in the vniuersall floud Gen. 7.21 And againe if we that are sanctified vse them otherwise than they are ordained of God as that the Sunne should giue vs light to wander out of the way of holinesse that we should otherwise be clothed then as becommeth Christians or any further refreshed by recreation then to make vs the fitter for the ranging of our selues within the compasse of our callings heerein do we also make them subiect to vanitie because wee should vse the world as if we vsed it not with such moderation and comelinesse as not to snatch at any of them or to profane them for it is against the law of truce when we are at league with any either to surprise them or abuse them and wee through Christ are at league and peace with all the creatures as Iob saith Chap 5.23 Thirdly they are subiect to vanitie in regard those shal die which haue life in them and the rest shall be cleane melted and dissolued for this heauen and earth we now see shall heereafter be abolished as it is said Esay 65.17 I will create new heauens and a new earth and the former shall not be remembred nor come into mind and Psal 102.25.26 The foundation of the earth and the heauens are the works of thy hands saith Dauid to the Lord they shall perish but thou shalt endure they shall waxe old as doth a garment and Reuel 21.1 I saw saith Iohn a new
him in spirit and in truth Now if any be so audacious and bold to aske why God was so sharp in smiting his creatures for the sinne of man Answere first with S. Paul Rom. 9.20 O man who art thou darest plead with God and call him to an account for his doings his secrets are too high for thee and his wayes past finding our Secondly if the creatures had not been punished with man and that he by his particular sin had not procured a generall curse then could not man in his weaknesse haue made any vse of the creatures in their innocencie vnlesse they had fallen with him for they had not been subiect to vanitie to haue been slaine and deuoured of men if in themselues they had not been accursed Thirdly God did not punish them in respect of themselues but in respect of vs for we know the children are punished for the reason of their parents not for any fault committed in their persons but for that the parents haue so highly transgressed the Princes lawes for by this he hath forfeited to the King what should haue descended to his children and this we thinke no hard part in an earthly Prince vnlesse it be in the case of Ahab who tooke the eschete of Naboths vineyard by a false plotted accusation of a supposed blasphemie against God and the King 1. Kings 21.13 then must we needs thinke that the King of heauen who cannot but giue righteous iudgement hath not dealt hardly in punishing and subduing the creatures to this subiection Adam hauing in his creation the rule giuen vnto him ouer them as a father hath ouer his child howbeit the Lord in this gaue no principall or set blow to them but only stroke them as it were through the sides of man that after that fall we might be punished euen oft times in the vse of them If any aske againe why God should thus proceed in making our wound the wider by punishing vs in his creatures since before the curse pronounced on them Gen. 3.15 the Lord had pardoned the guiltinesse of the sinne by the promised seed of the woman Answere This was the wisedome of the Lord in two respects first in respect of his elect secondly in respect of the reprobate for in regard of the elect they are not punishments for sinne the bloud of the womans feed hauing by vertue of Gods promise washed away the guilt of it but because there is yet a remnant of corruption there being much filth Iohn 13.10 hanging on our feet therefore they are as chastisements to increase the measure of our sanctification and the labour in purging and keeping our selues cleane by repentance and a holy life but now to the reprobate they are tokens and forerunners of Gods iustice and of the sword of vengeance which they shall feele heereafter among the damned so that when wee see the heauens made brasse aboue vs and the earth yron beneath vs the one withholding the raine the other not yeelding her fruits but suffring it to die in her wombe this is to vs but a chastisement for some passions vnsubdued or for some sinnes vnrepented of but it is a scourge and reuenge vpon the reprobate mingling his reioycing with repining and his store with grudging that the want of that he seekes may be as a fretting canker in his soule to fill vp the greater measure of his sinne verifying those speeches of Iob Chap. 8.14 His trust shall be as the house of the spider and Chap. 11.20 his hope shall be sorrow of mind For as for them that loue the Lord he vseth foure speciall remedies to make them fit for heauen first his spirit to guide them secondly his word to instruct them thirdly his chastisements to reclaime them fourthly death it selfe to end them and therefore when he correcteth vs in his creatures it is to see whether he can recouer vs as it were by the sight of another beaten before vs making them vnfruitfull that we might remember the want of our owne works mustering oft times the clouds together as if raine should fall yet staying it in the brest of the aire to put vs in mind of the hardnesse of our hearts and of the drinesse of our eyes that doe not weepe sufficientlie for our owne sinnes nor abundantly for the sinnes and abominations of the land it being as wee read Ezech. 9.4 an vndoubted marke of election set by the finger of God in the fore heads of his Saints to mourne and crie for the corruption and crueltie that is in a citie Againe we hauing formerly noted the seueritie of Gods iustice against sinne that we might auoid it so on the contrary we are to obserue his exceeding rich mercy both to the elect and to the reprobate that heereby we may be prouoked to follow him 〈◊〉 to what straites soeuer he shall cast vs his mercy to his chosen 〈◊〉 â—â—eth in this that though he hath laid such a curse vpon his 〈◊〉 â—atures whereas they may lay the curse on vs as the cause and 〈◊〉 they knew their owne strength would deuour vs the Lord in â—oue to vs and in power to them hiding it from them yet doth he force them to serue vs the vse of them all being sanctified and restored to vs in Christ and we being through him made owners and possessors of them for as Adam after his fall being secluded from the tree of life was thereby excluded from all the meanes that might maintaine life so Christ hauing by our vnion with him brought vs againe into the paradise of God where that rree groweth we are thereby endowed and inriched with all the creatures both in heauen and earth these being for his sake waiters and artendants on vs yea the very little ones that be elect as Christ saith Matth. 18.10 haue their Angels in heauen to defend them and as Dauid faith Psal 34.8 The Angell of the Lord pitcheth round about them that feare him Now his mercy to the reprobate is manifested in this that hee by his especiall hand and Commandement doth binde and restraine the creatures from rebelling against them for the heauens would fall vpon the whoremonger if God by his power did not chaine them vp the Sunne that shineth would scorch and burne the Vsurer if his force were not bridled by the finger of God the waters from aboue would fall like a sea vpon the blasphemer if they were not shut in by the patience of God yea all lewd profane and wicked persons should be melted by the heat stifled by the aire swallowed by the earth deuoured by the beasts choaked by their bread and euery creature would be auenged on them for the subiection brought vpon them if God by his prouidence did not restraine them for if they might haue their own wil they would surely do it Who is it saith God Ioh. 38.8 that hath shut vp the sea with doores that her proud waues cannot passe oner but I It is the Lord Iob. 39.12
it were not possible but they should be rauished with expectation after it there being at euery gate an Angell standing to let in Gods children and to keepe out the fearefull and vnbeleeuers adulterers and vngodly persons Againe heere learne that the creatures waiting with vs and hauing as it were the same affection we haue to be vnchained of corruption and at the libertie of the sonnes of God they belong only to vs that are his children and are sanctified for our vse through prayer and thanksgiuing for as through vs they fell so through vs they shall be restored and therefore wait both with vs and on vs in the meane time and the wicked are but vsurpers ouer them snatching them against their willes and abusing of them to their lusts as the voluptuous Iewes did who feeding vpon that was none of theirs while the meate Psal 78.31 was yet in their mouths the wrath of the Lord Numb 11.33 was kindled and consumed them and euen so at length shall the wicked be chased out of the world Iob. 18.18 and for his theft in rauening vpon that is none of his as God himselfe saith Iob 39.13 he shall be shaken out of the corners of the earth for that they enioy is none of theirs but belongeth as truly to vs as a man accounteth that his owne which he getteth by his honest labour and in that they abound more with them heere then Gods children to whom of right they appertaine it is certaine the glory of Gods elect shall be the greater in heauen for the want of the creatures heere on earth and the more the wicked enioy heere the greater shall their torments be in hell for that is Luk. 16.25 the obiection of Abraham to stop the course of Diues his petition who was in torment Remember saith he thou hadst thy pleasure in thy life and therefore for thy pleasure thou art tormented in thy death for God sendeth not all his plagues at once vpon the wicked but suffereth him to haue his seeking that he may be satiate with his owne way and that desiring Prouerb 12 12. the net of euils he may be heereafter tied and ensnared with the cords of his owne sinne Againe obserue hence for the conclusion of this point that all the creatures in heauen and earth do serue for the furthering of our saluation and are readie and willing to do vs good except the diuell and those that shall be damned for we know the red sea ranne backe and became dry land for the passage of the Israelites Exod. 14.21 The bitter waters Exod. 15.25 were made sweet by the casting in of a tree to stanch their thirst The riuer Iordan returned backward Psal 114.3 till the people of God were passed ouer Water came foorth of the stonie rocke Exod. 17.6 that the Israelites might drinke according as they desired The Sunne stood still in the middest of heauen and hasted not to goe downe for a whole day Iosh 10.13 at the prayer of Ioshua At the prayer of Hezekiah Esay 38.8 the Sunne went 10. degrees backward contrary to the course of nature The small quaÌ„titie of meale oyle which the widow of Zareptah had through the word spoken by Eliah 1. Kings 17.16 wasted not till the Lord sent raine vpon the earth The waters being twice smitten with the cloke of Eliah 2. Kings 2.8.14 diuided themselues twice this way and that way for the passage ouer both of Eliah and Elisha The waters of Iericho 2. Kings 2.21 by the sprinckling of a little salt at the spring head were healed of the Lord for the good of his seruants that death come no more thereof The furnace Dan. 3.23 though it was heat seuen times more then it was wont to be had no power so much as to scortch the garments of the three children that would not obey the kings commaundement in a matter of Idolatry neither had the Lions Dan. 6.12 though rauenous in themselues any mouthes to open against Daniel that made his prayers to God notwithstanding it was against the decree of Darius the king and so much sollicited by his malitious and idolatrous nobles Since then the creatures of God are thus readie to hide and smother their strength where they may hurt vs to open and enlarge their power when they may defend vs and since the Angels of God Psal 91.11 watch ouer vs in our wayes let nothing make vs so foolish since we runne well but to hold on for the tyrants rage can not last but the wrath of God is a soft consuming fire and let vs venter our bodies which are but dust for the saluation of our soules which are the Lords 1. THESS chap. 5. vers 19.20 verse 19 Quench not the spirit verse 20 Despise not prophesying THe words themselues yeeld two points to be considered first a commandement or an exhortation equall to a commaundement secondly the meanes how this commandement may be best obeyed and the exhortation most fruitfully receiued The commaundement is Quench not the spirit the meanes to performe this is Despise not prophesying that is the wise and found interpretation of the Scriptures by them whose lippes preserue knowledge and whose feet are shod with the Gospell of peace for so prophesying is to be taken for an application of the word and a teaching to edification In the first obserue forasmuch as nothing can be quenched but fire why this Metaphor or borrowed speech is vsed of the Apostle to expresse the Spirit by fire The like phrase and speech is vsed Mat. 3.11 when the seruant baptizing his master lest it should seeme a disparagement and debasing of him doth protest in great humilitie that he did it but with water but there came one after him that should baptize them with the holy Ghost and with fire that is with the supernaturall power of the holy Ghost as it were fire And in Iohn 7.38 the spirit is resembled to water meaning thereby that who so is not cleansed of the holy Ghost as with water cannot be saued Now the spirit is compared to fire in respect of the foure properties that bee in fire first the nature of â—â—re is to consume any matter that is combustible or may be burned euen so the holy Ghost is sent into vs to wast and consume all the lusts of our flesh as selfe-loue pride of life and whatsoeuer else exalteth it selfe aboue the purity and simplicity of the Gospell Secondly fire doth refine euery thing that can be purified euen so the holy Ghost doth change and refine our affections and purgeth vs from that drosse and filth of the earth that cleaueth so neare to vs and hangeth so fast vpon vs and keepeth vs still in the fornace of affliction till we come to that perfection of eternall blessednesse that the flesh dying the spirit may liue in the day of the Lord. Thirdly fire doth relieue by warmth all those subiects that be capable of life and those that be benummed it comforteth and reuiueth
words Rom. 4.2 Abraham was not iustified by workes and therefore they must be so reconciled as both places may bee true lest contrariety and variance appeare in the spirit of God which cannot be This is like those speeches vttered by Christ My Father is greater then I Ioh. 5.17 19. Iohn 10.30 and in another place I and my Father are all one and I count it no robbery to be equall with my Father which is spoken in a different respect the first in the person of a mediator the second in the person of the Godhead So Saint Paul taking the word iustifying for iustification before God said true and Saint Iames taking the word iustifying for iustification or approuing of his faith before men saieth true also but the word being taken in one and the same sense it were impossible for an Angell from heauen or for Christ himself to reconcile them And the reconciliation which the Papists make of these two places fighteth directly with Paul for they say faith and workes doe iustifie Paul saith faith onely iustifieth So as when Paul speaketh of iustifying by faith hee meaneth that whereby wee are acquitted by Christ and doe appeare perfect before God in him and Saint Iames taketh it for being iustified in the sight of men that is declared and approued to bee iustified when our holy life answereth to our holy profession And that the word Iustified is thus vsed and taken in this sense as Saint Iames doth appeareth Psalme 51.4 That thou maiest be iustified when thou art iudged that is declared to bee iust So Luke 7.29 the Publicans iustified God that is declared him to bee iust and in the same place it is said Wisedome is iustified of her children And Luk. 10.29 it is said the Lawyer was willing to iustifie himselfe that is to shew that hee was iust and it is likewise prooued out of the text it selfe Shew mee saith Saint Iames thy faith shew it to mee not to God Againe Saint Iames had falsified and abused the Scripture if he had taken the word iustifying in the sense to be made iust for the sentence that Abraham was iustified had passed the Lords mouth many yeeres before the sacrificing of his sonne for this that hee was iust was pronounced long before Ismael was conceiued as appeareth Genes 15.6 and therefore taking the word iustified to bee made iust hee could in no sort bee iustified by offering vp his sonne because he was iustified before but the meaning of Saint Iames is that it was approoued by this act and worke of Abraham that God had not saied before in vaine that hee was iustified and Rom. 4.10 it appeareth Abraham was iustified in his vncircumcision and this worke Iames speaketh of was done long after his circumcision To this the Papists reply thus Though Abraham was iustified before hee did this worke before God yet there is a degree to bee more iustified and so this place of Saint Iames may bee taken to bee a further iustification and an increase of faith before God as well as not To this wee answer that one pardon from God sufficeth for all sinnes and one droppe of blood serueth for all offences but because our faith is weake that we are not able to apply this bloud all at once therefore it is said that we must grow from faith to faith and he that is washed in the bloud of Christ is all cleane but our sanctification in this life leaueth some grudge and tang of corruption and maketh our feete impure as Christ speaketh Iohn 13.10 so as with God wee are iustified all at once and there is no proceeding by degrees in respect of him for blood pardons all but water that is our renewing groweth by degrees Now for the speeches of Saint Paul Rom. 4.4.5 and Rom. 8.30 that none are iustified by workes the Papists say It is to be taken of the workes of the law ceremoniall but not of the law mâ—â—ll But we must note that Paul speaketh there of the law written in the tables of stone of that law that manifesteth sinne to bee sinne Thou shalt not lust c. which is the law morall and so their distinction false and friuolous Besides they were both the lawes of God and therefore a man may bee iustified as soone by the one as by the other for as Paul saith 2. Corinth 3.5 All our sufficiency is of God and of our selues we can doe nothing and but that the vaile is taken away in Christ the same couering remaineth which was in the old Testament vnder Moses And where Saint Paul saith Abraham was iustified without workes and no man shall bee iustified by the workes of the law True say the Papists by none of the workes of the law that he doth in the time of his infidelity but by them that hee doth after his conuersion he may be iustified And they say that forasmuch as the Apostle saith The workes of Abraham were done in beliefe therefore by this hee excludeth onely those workes done before faith to helpe his iustification So as by this wee see the aduersaries make two iustifications the first when of an infidell a man is made a professor which they say is by congruity when there is a certaine inclination in the heart of man to performe some good workes and yet for want of grace cannot the Lord seeing his heart thus prepared to be iustified doth call him and meerely of his grace doth iustifie him The second when a man is freely iustified by the grace of God then by this grace of God and his owne free-will say they hee may increase his iustification before God For the first we answer that none can be iustified by workes before faith for this is as if a tree should bring foorth fruite without a roote or a body should liue without a soule so in vaine is it to make a question of that cannot be for before wee haue faith it is impossible to worke or to thinke of a good work Secondly where they say that speech concerning Abraham is taken and to be vnderstood of his workes done before faith and that he was iustified by his good workes in faith this doth wholly eneruate and take away the strength of the Apostle his reason for Paul saith If hee were iustified by workes then had he whereof to glory with God Rom. 4.6 which speech extendeth as well to workes after faith as before faith for hee that deserueth any way may glory Secondly the Apostle saith Not to him that worketh but to him that beleeueth is righteousnesse due for if hee worketh hee hath his wages by desert that is say they he that standeth vpon his owne workes before faith without the assistance of Gods grace this man challengeth it by desert because hee did them without faith and grace which euasion and shift is most vaine for a man is not therefore made euill because he doth euill but he doth euill because he is borne euill so a man is
behold the Sun-shine of the Lord in full measure which is the Sunne of light and of life yet we haue such a glimpse as wee cannot bee perswaded but it shineth vpon our soules And as the child in the mothers womb stirring neuer so weakly yet euen by that feeble motion she is assured that it hath life so the least light of the Sunne of righteousnesse is most sweet comfortable vnto vs. Which doctrine as it ministreth and bringeth consolation to a weake soule so must it be as a sharpe spur vnto vs that this righteousnesse may be encreased and that this spirit of God may delight to dwell in vs that we being grounded and growing daily in a perswasion of Gods loue towards vs it may enforce vs to loue him more and more and the strength and perfection of this loue may and ought to make vs resist and shunne all contrary means whereby our encrease and growth in faith may bee hindered And because this spirit of the Lords adoption is inward and can not be perceiued that many be deluded by Sathans subtilty and forgerie foisting and thrusting in another deed than euer God gaue vs especially working vpon the weake heart of man which being fraught and full of selfe-loue is easily perswaded of any good to it selfe therefore we must learne how to discerne whether it be the true euidence of Gods spirit or no which we haue within vs. And for that the Apostle here setteth down one effect and fruit of this spirit for all that is that there is a confidence of any good conscience to come boldly before the Lord as a child before his father to preferre our suites vnto him and to offer vp our praiers vpon the golden altar Reuel 8.3 that is the mediation of Christ by whose meanes and through whose obedience and suffering they shall sauour before the Lord as a sweet incense and the Lord shall put into them daily a new incense by the spirit assuring vs more and more of his louing fauor◠and we shall not hide our selues and run away when we are called Gen. 3.8 as Adam did but being disburdened of that which doth presse vs downe from the presence of God we shall come cheerefully before him and ioy our selues in that the Lord will looke so pleasingly vpon vs Other effects of this spirit and yet arising from the former are these If the spirit worke in vs the same affection towards God that nature doth produce in children toward their parents as first to loue God secondly to feare him thirdly to reuerence him fourthly to be obedient to him fiftly to be thankfull to him all which vertues be in good children who do alwaies acknowledge all they haue to proceed from their father as the speciall instrument from God and if we haue beare these affections to God our father as to loue him for his mercies to feare him for his loue to reuerence him for his goodnesse to obey him for his greatnes and to be thankfull to him for his kindnesse then may we assure our selues that we haue the spirit of adoption sealed vp in vs for our saluation In that we crie Abba Father learne that no obstinate or resolute sinner persisting deliberately in his sinne and his heart deliting in it can once open his mouth to pray nor neuer did pray The like whereof may be said of the hypocrite for though they may falsely perswade themselues that offering vp a few words in forme of a praier it is sufficient to purge the vncleannesse of their liues and that impudently and in presumption they may call God Father when their harts be impure and vncleane yet Iohn 8.44 Christ calleth them the children of their father the diuell And though Sathan may perswade an obstinate and wilfull sinner as he did Houah Gen. 3.4.5 that doing such an euill and wicked thing they shall not hang in hell alwaies threatening where God promiseth and promising where God threatneth vntill he take them in the lurch at the time of their death and then he ouerreckneth them yet it is certaine he cannot pray vnlesse he haue this spirit and this spirit none hath if they delight and sauour of sin so as though they cry Peace peace to their owne conscience and seruing the diuell will neuerthelesse vaunt themselues to bee the sonnes of God it is the Lords iustice that permitteth Sathan so to blinde them that they cannot see their sickenesse to the death for 1. Iohn 3.8 it is said He that committeth sinne is of the diuell Can the poison of Aspes and the sacrifice of praier proceed both from the same tongue No. Grapes cannot grow of thornes nor figs of thistles and Esay 66.3.5 the Lord saith that he that offereth sacrifice without trembling that is without reformation of life it is as if he killed a man which is most vnsauory to the Lord. So as lawfull things and things commanded be an abomination to the Lord when the soule and conscience is not answerable to the action and to the outward profession Howbeit things simply forbidden are sinnes both in the regenerate and vnregenerate and the prayers of these men that thus can lie on their beds and imagine mischiefe and yet can open their lippes by way of conference and speech with God are no better then those of the rebels in the North who when they had published all their mischiefe which tended to the ouerthrow of our dread Soueraigne yet ended and concluded their proclamation with God saue Queene Elizabeth Now concerning hypocrites that they cannot pray but by imitation of Christians as Parots looke vpon the rule of Dauid Psal 66.18 If I regard saith he wickednesse in my heart the Lord will not heare me that is if I delight in sin my praiers shall not come neare him so as make what shew thou wilt if thy heart be not vpright it auaileth not For as it is said Iohn 9.31 God heareth no sinners that is no malicious and deliberate sinners which intend and compasse mischiefe in their inward parts howsoeuer in hypocrisie they dissemble it And it is certaine it is as impossible to pray without this spirit as to vnderstand without a soule Further obserue how this spirit begets in vs such peace of conscience that makes vs confident in crauing our wants at Gods hand as from the spirit of adoption cōmeth faith so from faith issueth and streameth inuocation and calling vpon God by praier This faith grounded vpō the loue of God in Christ doth assure vs that whatsoeuer is good in heauen or in earth God wil bestow it vpon vs then steppeth in praier and according as the soule is burdned either with a desire to be deliuered from danger or with an affection to haue some wants supplied or to declare and expresse our thankefulnesse it doth take the present occasion and for sloweth no time to enter into the sanctuarie of Gods presence and there to lift vp our weak hands and to send
and prostrateth it selfe before God in Christ vpon confession that the soule is Satans due and deserueth to bee bound hand and foote and to bee cast into prison as vnable to pay the debt it intreateth that this obligation may bee taken from Satan it wrastleth with death and damnation and terror of conscience Coloss 2.14 and craueth a pardon bringing nothing but the very heart blood of Christ And euen as the very looking vpon the Serpent healed them in the wildernesse Num. 21.9 and nothing else could appease the tempest Ionâ—h 1.15 but the very casting of Ionah into the sea and the sinnes of the people Leuit. 16.22 were laid onely vpon the Goate so faith in this petition of forgiuenesse brings nothing but commeth emptie and laieth all vpon the shoulders of Christ But now betweene men and men on earth faith worketh by loue so as if we bring nothing to men but faith it is certaine wee neuer brought faith from God for since thy heart is not discernable and the spirit and piety of the heart is vnsearchable in respect of men and good to God wee cannot doe our faith vpon earth must be as busie before men in workes as it is before God in the blood of Christ And as Martha and Mary Luk. 10.39 dwelled in one house one onely to heare Christ the other working and labouring to entertaine Christ euen so our faith with Mary must onely kneele at Gods feet to heare that comfortable voice of the pardon and absolution of our sinnes in the blood of Christ but our faith on earth must labour with Martha by loue and good works to entertaine and helpe our brethren Besides wee must consider that things may worke together but not together in the same worke Euen as Christ in the worke of mediation must haue two natures a diuine humanity and an humane diuinity and we say not that Christ as God onely nor as man onely is Mediator but by these two concurring together and as wee saie that Christ is not Mediator without flesh and as truely we saie that hee raised not vp his flesh by his humanitie but suffered in the flesh and was raised vp by the power of his diuinitie onely and that his diuinitie died not but his flesh onely and in this they worked seuerally in the flesh to be ouercome of death and in the spirit onely to ouercome death yet these two in the worke of our saluation doe worke together Euen so faith worketh with loue in bringing foorth sanctification and a holy life but in the verie apprehending of Christ his bloud this power to iustifie is of faith onely Like as the roote of it selfe giues life but the roote with the branches bring foorth fruite And as the fire maketh warme by heate and light and yet the heate of the fire warmeth alone but light is inseparable from it so no faith can worke well without workes but yet there are none iustified by the power of workes but by faith onely Now where it it said Faith wrought with his workes and through the workes the faith made perfect obserue that this is meant onely of a declaration to men for we are perfectly iustified in the sight of God by the bloud of Christ And though the hand be leprous yet it can receiue sound meate so though our faith be imperfect yet our iustification is perfect For there is but one pardon in heauen through that one death and passion of Christ and before a man be perfectly iustified he cannot do a good worke for we must first be in Christ before wee haue faith and must haue faith before wee can worke for these are fruits of faith And as a Toade is not therefore a Toade because it poisons but therefore poisons because it is a Toade nor a Serpent is not therefore a Serpent because it stings but stings because it is a Serpent so we are not ingrafted into Christ because we are good but being ingrafted into Christ wee are made good Lastly obserue in the wordes that wee are not iustified because wee worke but because wee shall be saued therefore wee worke Zaccheus Luke 19.8 had not saluation because hee restored foure-fold and gaue halfe his goods to the poore but because the Lord was come into his house and had taken possession of his heart therefore hee wrought these works of faith Neither was the poore man in the Gospell healed because he should sinne no more Iohn 5.14 but Christ faith Thou art healed therefore in signe of thankfulnesse for thy health looke to thy life that thou sinne no more for heauen shall not be giuen to workes but to workers and promise of eternall life is made to the workes of the iust as they are iustified Gal. 3.11.12 and they are iustified onely in Christ for in euery worke there is imperfection not but that the spirit could worke perfectly but that euery thing is receiued according to the measure of that that doth receiue it and wee in this life are able onely to receiue the first fruites and not the fulnesse of the spirit for the spirit is like the Sea that is able to fill any vessell but no vessell is able to containe it Now in the 23. verse two parts are to be considered first the purpose of the Apostle in alledging this Scripture secondly the sense of the matter deliuered For the first if Saint Iames cited this place to proue that Abraham was imputed righteous in the sight of God by this work of sacrificing his sonne hee must needes haue wrested this Scripture which were blasphemy to say being written by the singer of God for Abraham had this imputation of righteousnesse through his beleefe giuen him and pronounced by God himselfe Genes 15.6 before either Ismael or Isaak were borne so as then the meaning of the Apostle in alledging this scripture is onely to shew that that testimony which God gaue Abraham of the excellency of his faith was declared and approued to bee true by the performance and execution of this speciall worke Now for the second point concerning the sense of the place cited namely that Abraham beleeued God and it was imputed to him for righteousnesse here we see that it is agreeable to the scripture that the obedience of the sonne which stood in two parts first in fulfilling the law secondly in satisfying for our sins is onely inherent in the sonne and was in him euen from the moment of his conception to the moment of his ascension and that wee haue onely his obedience allowed vnto vs and through the imputation thereof we are made iust not that it abideth in our selues for we are no better then Abraham but we haue it by imputation as Abraham had And this is a doctrine of great comfort and necessitie to be beleeued that wee haue it by imputation and not of our selues for now wee are sure it shall neuer faile vs nor wee shall neuer lose it as Adam at first lost
his innocencie wherein he was created and therefore now since the Lord recouered vs being lost he hath more care of vs then to trust vs with the cariage of our owne righteousnesse and therfore hath committed it to him whose loue faileth vs not and of whose abundance euery of vs are filled Now this the Iesuites doe greatly scorne and call it a new no righteousnesse if we be not iust in our owne persons and they say that God cannot be iust if he make a man iust through the righteousnesse of another and not in himselfe Take heed say they of the glosse of the Caluinists who hold that our righteousnesse is a thing onely inherent in Christ which is a fantastical imputatiue new no righteousnesse whereby we conceiue that to be in vs which cannot bee found in vs and they say the Iesuites count it more to Gods honor to take him to be iust that is not so then for God to make him iust through his grace that was wicked Further the Iesuites say that God at first iustifieth meerely by grace but after so qualifieth a man as after his conuersion he hath righteousnesse inherent in him and so not imputed and this is mans righteousnesse because it is in man but Gods righteousnesse because it commeth from God To this we answer and agree that God iustifieth the wicked but it is blasphemie to say that hee iustifieth the wicked continuing wicked and we hold that wee are made iust through the obedienceof Christ communicated to vs and as Christ for vs was made sinne who of himselfe had no sin so we in Christ are made righteous being of our selues vniust And wheras they say that God after a mans conuersion doth qualifie him with some habituall matter whereby he is in himselfe iust before God we say that he iustifieth no man but after his calling when he giueth him the spirit of regeneration whereby he is chaunged in his affections and reformed in his life which is as water where bloud hath gone before by bloud to cleare him from the guiltinesse and by water to cleanse him from the filthinesse of his sinne so as we say he is not wicked after his calling 1. Ioh. 5.6 but God then maketh him partaker of the first fruites of the spirit witnesse his conuersation and by this effect he is declared to be iustified in the bloud of Christ Yea but say the Iesuites your opinion cannot be sound since righteousnesse giueth a denomination that such a man is righteous before God and it is such a qualitie as a man cannot be said to be iust in the iustice of another no more then to liue by another mans health Now this is true of formall qualities but not of iudiciall imputation for as a payment made by another dischargeth the obligation and maketh the principall partie no debter so the iustice of God being satisfied in the death of Christ wee are freed from that penaltie we had incurred and acquitted of that debt we did owe which we should haue paied had not Christ done it Hereupon the righteousnesse of Christ is called a garment which we haue not by birth but as a thing that commeth from without so as the righteousnesse of Christ confisting in the couering of our nakednesse as a garment prooueth that that whereby we are imputed righteous is not a thing abiding in vs but a thing laied vpon vs in the loue of Christ Yea but say the Iesuites what iustice is this in God to accompt a man righteous in anothers righteousnesse or to account him a sinner that had no sinne True it is it is another mans righteousnes if we speake of the inherencie but yet our righteousnesse and not his onely as he is our person our Christ and our Sauiour Ioh. 17.23 and it is ours since wee haue him whose it is and this maintaineth Gods iustice to punish Christ in our person and to iustifie vs in his in respect that he is in vs and we in him and so doth he neither punish the innocent nor iustifie the wicked And for this cause it is said that we are flesh of his flesh Ephes 5.30 and bone of his bone which must not be vnderstood of any incarnation grosse naturall coalition and mixture of his flesh and ours for then the reprobate should haue this righteousnesse aswell as the elect But as it is said in mariage man and wife are but one flesh not meaning thereby any coniunction of natures but still they remaine seuerall but onely because by couenant and promise they are to separate their bodies one for another so is it to be vnderstood not that we with Christ are conioyned in substance but yet more nearely conioyned then any naturall or artificiall vnion and more truely but yet spiritually then the husband is to the wife the members to the body the branch to the tree or the meat to the body that it nourisheth which must alwaies bee taken mystically And in this respect when wee know that Christ is truely ours that God giueth life and this life is in the Sonne and this Sonne is in vs it followeth that wee are not saued by his righteousnesse but by our owne his person being made one person with vs not really in substance but spiritually and yet not subiect to fantasie onely for wee are indeed in Christ and not partakers of his spirit onely but of his flesh also according to that of Christ Iohn 6.50 Vnlesse ye eat my flesh and drinke my bloud yee haue no life in you not that wee eat the verie flesh of Christ with our mouth but leauing the grossenesse of substance we do truly feed on him by faith spiritually and we are made not onely partakers of his benefites but of Christ himselfe as it is said He that hath the Sonne hath life not the benefits of his life but life it selfe so as we are ingrafted not into Christ his death but into Christ himselfe and Christ dwelleth in vs as himselfe speaketh Iohn 6.56 And wee are made not one soule with Christ in desire nor called spirituall because we are ioyned to him in spirit for wee are ioyned to him in bodie allso yet is it called spirituall because it is wrought by the power of the holy Ghost by faith in this life and in the life to come by the very aspect and beholding of God and the irradiation of the blessed Trinity And although we are not able to conceiue and vnderstand this it is no maruell for it is a great mystery a mystery of all mysteries surpassing the excellency of an Angels conceipt only adore it and beleeue it and labour not to compasse it by the weaknesse of thine vnderstanding which shall neuer be truly vnderstood till we see God face to face Heere may be demanded how Abraham could bee one flesh with Christ seeing that he died long before Christ was borne Notwithstanding this be so yet Abraham and all the rest of the Fathers through their