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
felt most suggestions and yet hath resisted them may assure himselfe that Sathan is cast out for flesh and bloud cannot bee cured but by temptations as Paul witnesseth of the Churches of Macedon 2. Corinthians 8.2 whose ioy abounded in their great triall of affliction And as the same Apostle testifieth of himselfe 2. Corinthians 12.7 lest he should be exalted aboue measure the messenger of Satan was sent to buffet him which though Satan doth it of malice yet the Lord doth it to humble vs for if he should at once cast Satan out of vs then the wild beasts of pride and of not feeling the infirmities of our brethren would deuoure vs euen as Deut. 7.22 the Canaanites were rooted out but by little and little from among the Israelites lest the beasts of the field should haue increased vpon them I will returne c. and when he commeth he findeth c. This is the third point set downe in this parable that setteth foorth the enlightning of hypocrites to their most iust condemnation namely the meanes and the fit occasion Sathan espieth to surprise againe that man out of whom he was cast There be two set down here the first swept the second garnished and the third is supplied Mat. 12.44 He findeth him empty that is void of the graces of God and fitter to receiue Sathan after his enlightning then he was before It is a metaphor or translated speech taken from trauellers or guests that desire to be entertained with clenlinesse For so it is with Satan that when thou art filled with all bitternesse gall of heart and hypocrisie then art thou a clean habitation for him and the fuller of sinnes the fairer and fitter not that Sathan doth delight in cleanlinesse but that thou art to him most neate and handsome when there is in thee the superfluitie of all wickednesse and when thou art become a most excellent and perfect hypocrite as thâ—â— thou canst pray at Church cousin at home pretend kindnesse to thy brother and yet eat him thorow with vsury the sweeter dwelling is there for Sathan in thee Hence let vs obserue for our comfort that this cannot bee meant of the true children of God for it is impossible that Sathan can find the soule of a Christian empty that is depriued and void of the whole grace of God For an abatement of the spirit of God must not be taken for an emptinesse as Ephes 4.30 it is said the spirit may be grieued and 1. Thess 5.19 it is said it may be quenched and many of the graces of God in his children may be empty that is there may bee no feeling of them for a time but the chosen of God cannot cleane fall away not the image of God be cleane defaced in them for then could they not be brought home againe vnlesse Christ should suffer againe which cannot be Heb. 10.10 Againe in the greatest sins when men haue deserued the greatest punishments yet we presume they haue some of the good spirit in them as Paul did of the incestuous person 1. Cor. 5.5 whom he willed to be separated for a time that his flesh might be tamed which sheweth the Apostle had some hope he had the spirit for if all in him had beene flesh then should he not haue beene excommunicate by the censures of the Church but wholly cut off from the Church and accursed Dauid Psal 51. praieth to haue a cleane heart created in him vers 10.11 not to haue it taken away which shewes he felt it therefore hee praieth not there for the holy Ghost simply but for some graces of the holy Ghost as for a stable spirit that he fall not againe for that grace he had not before and after he praieth Lord giue me peace so as hee had not the peace of conscience before and when he saith Take not thy spirit from me that is though his sinne had deserued it euen as wee praie Lord be not farre from vs not that the Lord is at any time absent from his Saints but that wee feele it not at that time so comfortablie as wee desire so Dauid praieth Lord giue me a free spirit that is that hee might praie more seruently then he did before for except he had had indeed the heat of the spirit it is impossible hee should haue yeelded obedience to the chastiâ—â—ment of God or for Peter to haue wept in his heart at the rebuke of Christ except hee had some seedes of the spirit of God in him Mat. 26.75 Howbeit we may not be drawne by this to presumption to thinke it maketh no matter how wee liue for as the children of God haue the inuisible marke of the earnest of the spirit so must they also beare the visible marke of zealous profession and honest conuersation For if wee doe not cherish the spirit of God by good emploiment and spirituall gaine that wee grow from faith to faith it is a signe that the spirit of trueth is not in vs so that we must not flatter our selues because there cannot bee indeed an emptinesse but with Saint Peter 2. Peter 1.5 we must ioine vertue with faith and with vertue knowledge and with knowledge temperance c. For if we stay at the first staire we shall neuer be able to ascend to the Saints of God and if growth and increase be not in vs we are but idle and vnfruitfull in the acknowledging of Christ The reason is because being elect when wee receiue grace of God wee receiue withall grace to employ and vse it that it may abound alwaies excepted the storme and tempest of an afflicted conscience for that time for the Lord if he see vs prosper with one grace hee will giue vs more and if we thriue not with a graine of faith Mat. 25 16. he will take all from vs so as though thou canst praie yet vnlesse thou canst praie better with more feruent zeale and powre out thy soule more fully before the Lord than before it is nothing for the first grace to pray onely was but giuen thee as an hypocrite to make thee vnexcusable Further obserue hence that Sathans fittest garniture and best entertainment is hypocrisie to make thee pretend holinesse when thou intendest nothing but wickednesse and this hypocrisie standeth in two things first in not doing that which God hath commanded secondly in doing it otherwise than God hath commanded If thou fallest into the first thou shewest thy selfe rebellious if thou slip into the second thou discouerest thy thy selfe against the law of the Eternall If he tell thee thou shalt not eate of the forbidden tree thou oughtest not so much as to looke on it lest the lust of thine eie betray thy heart and the desire of thy heart doe beguile thy taste If he prescribe thee a rule and a course wherein thou shalt walke thou must not as Numb 22.18 for a house full of gold go beyond the word of the Lord to do more or lesse And therefore
the naturall powers of this life decrease by age and by infirmities but so it must not bee in our spirituall life for in this we must neuer neither stand still nor goe backward nor grow downward but still be stedfast in faith and walking on in loue like men alwaies running a race till wee haue attained the prize which prize is glorie Againe consider for this spirituall life that as the body whiâ—â— it hath the soule is but a naturall bodie spending like oile in the lampe and cannot but in the end die yet after this life shall be called a spirituall bodie not in substance but because in the resurrection it shall be quickned by the spirituall power of the holy Ghost so a man that hath but a soule if hee haue not the soule of the soule that is the spirit of God to quicken it he is but a naturall man and must needs be damned Againe as a bodie raised vp and quickned by another power can neuer die so the soule being a spirituall soule and hauing once receiued the earnest of the spirit and the power of sanctification from the holy Ghost can neuer die And in this respect we are exalted to a greater priuiledge than Adam had in his creation and it fareth better with vs than it did with him for it was aâ—btrarie with him and rested in his will to die or not to die whereas we hauing once drunke of the water of life and once tasted of this spirituall life we may neuer thirst and as S. Iohn saith 1. Iohn 3.6 we cannot sinne Ioh. 6.54 that is not to sinne but that we purge our selues vpon reproose and recouer our selues when we fall Further obserue hence that there is a double death and a double life first there is a death in the present corruption of sinne whereby in this life we deserue damnation Now that there is a death in this life is prooued 1. Tim. 5.6 the widdow that liueth in pleasure is dead while she liueth and Ephes 5.14 Awake thou that sleepest and stand vp from the dead and Reuel 3.1 it is said of the Church of Sardis Thou hast a name that thou linest but thou art dead Secondly there is a death in the perpetuall condemnation for sinne which is first inflicted vpon the soule at the separation from the body and at the last day shal be laid both vpon the soule and body in a fearefull and full measure Answerable to this is life the first kind whereof is the grace of God vouchsafed vs in this our pilgrimage the second is the glory of God giuen vs in the life to come Now the life of the spirit hath three degrees first at the regeneration when we are renewed in our affections and do feele a change of mind within vs secondlie at the separation of the soule from the body when being as in were released out of the setters of this life she takes her flight to heauen for then doth the soule liue more excellently than it did before being freed from the bufferings of Sathan and the allurements of the flesh Thirdly at the generall resurrection when the world with the Iustes thereof shall passe away like a cloud and be wrapped vp like a clout for then both soule and body shall enioy the presence yea more than that shall liue the life of God for euer Euen so death in the reprobate hath three degrees first in the contagion of sinne secondly in the separation at the doore of death as it were when the soule alone goeth to the diuell thirdly at the resurrection when the body is reunited to the soule to receiue the fulnesse of their endlesse torment Againe the reprobate in this life and in the life to come haue a double misery coupled to their double death for first in this life they want the grace and fauour of God and bee euen like Cain Genes 4.14 afraid lest euery man should kill them Secondly they haue resident in them the diuell who being the God of this world hath and doth carrie them away daily in the power of darknesse Then in the life to come Iohn 16.11 they haue first a priuation or losse of the presence of God secondly a suffering and enduring of all torments 2. Thes 1.8.9 where there cries shall neuer bee pitied nor their paines euer bee eased Proportionable to these haue the children of God double comforts which may bee gathered from the contrarie of the former For first they haue the countenance of the Lord alwaies smiling on them and the strength of the Lord alwais supporting them in this life Secondly which is more they haue the true spirit of comfort dwelling in them and the Father the Sonne and the holie Ghost doth continually feast with them while they liue heere And when we fall a sleepe for nothing else is death to the Saints as we may see in Stephen 2. Cor. 3.17.18 Act. 7.60 then doe we first stand alwaies in the sight of God and behold him face to face neither doth his glory then any whit amaze vs as it did when the veile was before our eies but it doth reioice vs and we glory in it Secondly we are filled with ioies vnspeakable and haue the full accesse and fruition of all that the heart can desire or seeke for Now the way to know that this life of God is in vs must be by the amendment of our liues and by the leauing of our sinnes for regeneration beginneth at repentance and repentance at leauing of sinne in which point euerie man must examine himselfe wisely for if thou hast not brideled thy tongue from bitter and blasphemous speech if thou hast not taught thy hands to worke truely without deceit and hast not brought thy heart to pray feruently without hypocrisie then hast thou no part in this regeneration and by consequent no fellowship in the life of God For righteousnesse sake That is as much as if the Apostle had said reformation of life and religion is the badge and euidence of the spirituall life we leade heere The cause of this is the righteousnesse of Christ which resteth in these two things first in satisfying the iustice of his Father for our sinnes as the Prophet Esay speaketh Esay 53.5 Hee was wounded for our transgressions and by his stripes are we healed secondly in fulfilling the law which he performed foure waies first by teaching it precisely secondly by obeying it exactly thirdly by suffering for our breach thereof meritoriously fourthly by sanctifying vs to doe it effectually But this kinde of righteousnesse is onely resident and inherent in the person of Christ howbeit the righteousnesse heere spoken of by the Apostle is a signe onely and a token that we are sanctified by the flesh of Christ and that Christ hath purchased saluation for vs and that we sighing vnder the burden of sinne Rom. 7.25 walking in a reformed life and waiting for the glorie that shall bee seene we shal be as
be satisfied and rest in so much as is reuealed so as wee are not curiously to enquire what Christ did while he liued a priuate man in Nazareth for since the holy Ghost hath not disclosed it we must be wise according to sobriety Rom. 11.3 as Saint Paul speaketh and not seeke to learne where the Lord hath not taught or to open where he hath shut Onely Saint Luke chap. 2.46 reports that about twelue yeeres of age he disputed with the Doctors in the temple and confounded them and astonied such as heard him And this is enough to comfort vs that so much is recorded of him as hath ransomed vs from the indignation of his Father Secondly in that it is said Iohn came and preached note that the first ministery of the new Testament was a preaching ministery so as whether we speake of men sent mediatly or immediatly from God alone or from God by men we shall neuer finde any ministery commanded or practised nor any messenger sent that was not qualified with gifts and graces from aboue to diuide the word and this is impregnable not to be resisted that no man ordinarily can hope or looke for the power of saluation without preaching which is euident Rom. 10.17 Faith commeth by hearing and hearing by the word preached and this preaching cannot be as some would haue it bare reading as appeareth 2. Tim. 4.2 Preach the word be instant improue rebuke exhort which importeth some further matter then literall reading Besides if reading should be preaching and sufficient to beget faith then hath not the Lord forsaken the Iewes nor the Turkes but they remaine still the Church of God for they haue the Bible and doe reade it howbeit none will say but these are out of the Church Againe when Esay and the rest of the Prophets cried out against blinde guides did they meane they could not reade And Paul when he saith Wo t◠me if I preach not the Gospell 1. Cor. 9.16 doth he meane that this wo shall light vpon him if he reade not No for there be many weake Christians that must be fed with milke others with strong meat but the word read is of the same sound to all and as bread set before the hungry but they want strength in their teeth to breake it for it is fruitlesse to reade if wee vnderstand not and the Eunuch Act. 8.31 could liberally and religiously confesse hee could not doe it without a guide whereupon as the text saith vers 35. Philip preached vnto him Iesus So as it is a most determinate truth that there is no man lawfully and rightly called to the ministery that is not enabled with the grace of preaching and expounding the Scripture and euery place must labour to recouer if they haue lost or to obtaine if they want such a man as may goe before them in this wildernesse both in life and doctrine and diuide the word aright vnto them that they may be able to spie out the armour of their aduersary Heb. 4.12 and to preuent his assaults not but that the Lord extraordinarily may saue by bare reading yea and without reading for hee can knocke when he list and open when he list he can make corne to grow without sowing as he did in Hezechtahs time 2. King 19.29 For the second circumstance which is the place where hee preached namely in the wildernesse we learne that where the holy Ghost placeth a man there hee is to abide and to content himselfe not excepting against the rudenesse of the people as to be too grosse and base for their excellencies to instruct or against the place as to be too priuate or too vnwholesome and that their Pulpit must onely stand at Hierusalem and their anditorie must be great men Iohn Baptist we see how hee was content to exercise his message in a most solitary place the Wildernesse for this was by the assignation and appointment of the Lord. True it is Hierusalem had been more fit for state and celebritie and this might haue seemed more plausible to Iohn as a meanes whereby hee might sooner haue beene more famous but because the Lord had tied him to this place hee obediently keepeth it Much more are they then to bee reprehended that purchase liuings like farmes one for Summer another for Winter and not content with this put ouer their people to milchlesse nurses which as the Pope saith is like a harlot that puts forth her childe that she may the sooner returne to her lust Howbeit by the wildernesse he must not vnderstand a place not to be inhabited but onely a place not so well frequented as the fruitfull valleis of Iudaea Heere the Iesuites because wildernesse in the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note Iohn Baptist to be the father of the Hermites men whom they faine to bee deuoted to religion to bee familiar with the Gods and to haue the contemplation of heauenly things hauing their soules freed from passions and their bodies humbled in diuine seruice To which wee answer First if Iohn preached in a wildernesse and in a bare solitarie place as they imagine how is it that their hermitages are built neere great cities Secondly the calling of Iohn was extraordinarie being immediate from God and his office extraordinarie being to denounce the comming of Christ Admit he were an Hermite yet when he had run his race his office did cease Thirdly of all liues there is none so contrarie to the societie of man and to the communion of Saints as this of Hermites for first God in Adams integritie saw Gen. 2.22 he could not bee without a companion much lesse can we now And to this is answerable that of the Preacher Wo to him that is alone Eccles 4.10 and amongst the Philosophers he that abandoned company was esteemed either a god or a beast Secondly if any be qualified and beautified with any speciall good grace and vertue then ought hee to supply the wants of others and being such a candle as they would haue him he ought not to be hid vnder a bushell and if there be defect in him then ought his want to be supplied by the fulnesse of others Thirdly if neither he need others nor others want him which cannot be in this life yet if there were nothing else then the beholding of the beautie of the house of God and the comfort of the participation of the Sacraments Psal 84.3 as Dauid saith and wished rather to bee a sparrow that built her nest in the temple then to be banished from the congregation of the Saints saying Psal 42.1 That as the Hart braied for water so did he for the contemplation of the Arke wherein the Lord did sit This were sufficiently forcible to disswade from this vnsociable life besides that Iohn liued not alwaies heere but staied till he was called to the Court of Herod where he lost his head for his boldnesse Mat. 14.10 For the third point namely the summe of
foreskin of their hearts that is that they should change their vile affections but how this must be done appeareth Deut. 30.6 The Lord thy God will circumcise thy heart so Deut. 39.19 there is a commandement to chuse life That thou and thy seed may liue the performance whereof is Ezech. 36.26 A new heart saith the Lord I will giue you and a new spirit I will put into you and I will take away the stony heart out of thy body and I will giue you a heart of flesh which place doeth fully answer all suppositions of our owne ability for if there bee any pliablenesse in a stone then is there so in man For the second we are commanded to liue well and to worke but whence this proceedeth appeareth Philip. 2.13 It is God that worketh in you both the will and the deed so 2. Cor. 7.1 there is a commandement giuen by S. Paul that we should cleanse our selues and 1. Iohn 3.5 Euery man that hath hope purgeth himselfe and 2. Tim. 2.21 He that is a vessell of honour purgeth himselfe but how this is done is set downe Ezech. 36.25 I saith the Lord will powrâ— cleane water vpon you and yee shall be cleane and as the Apostle saith Hebr. 9.14 The bloud of Christ purgeth the conscience from dead workes For the third we are commanded to stand fast and to hold fast our profession so Acts 14.22 Barnabas exhorteth to continue in the faith but from whence this commeth Paul teacheth vs Ephes 4.30 The Lord make you strong for it is â—ee that hath sealed you to the day of redemption and 2. Thessal 1.11 The Lord make you woorthy of this calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power and 1. Thess 5.24 Faithfull is he which calleth you which will also doe it By which wee may perceiue that this exhortation to Repent and other such like inserted in the Scripture are but to wheâ— vs on and to set an edge vpon our praiers and desires that wee may fetch these graces out of the closet and bosome of our Sauiour Christ who is as ready to giue as wee to aske Further learne hence that forasmuch as the most vehement and pithy exhortation to obedience is taken from the manifestation of Christ that the Gospell euen as it is the Gospell requireth reformation of life howsoeuer it bee charged either to giue too much occasion to sinne as that being cleansed in the bath of Christs bloud we may abandon our selues to vncleannesse or to make too much restraint as it were from sinne as that wee must abstaine from all apparence of euill for saith the Gospell 2. Thess 5 2â— 1. Iohn 3.8 Hee that doeth not labour to purge himselfe in euery thing is of the diuell Wherein we must consider that there is a double couenant first of workes by the law which being obserued giueth life but being broken but in cogitation onely doth damne a man secondly of grace that all that beleeue shall bee saued Now in euery couenant there is a restipulation or mutuall agreement of both parties ours in the law was that we would doe what was commanded in grace that wee will beleeue that we may bee saued for as no man can be saued by the law but by absolute obedience so no man shall be saued by the Gospell but by faith and repentance for this is that God requireth of vs to beleeue and amend Againe obserue that when we preach repentance we preach not the law but the Gospell for the law admits of no repentance for though wee could now obserue all that is written in the law yet should we be damned vnlesse we could satisfie for that was broken in our first conception we being borne in the filthinesse of nature Now there is no way of saluation for circumcised or vncircumcised for Iew nor Gentile before the law nor after either before our conuersion in the time of our infidelity or after our conuersion in the time of repentance but onely in the bloud of Christ whom by the power of the holy Ghost by the instrument of the word as the second cause we doe by faith apprehend vnto our euerlasting peace Thus much is set foorth by Saint Paul Rom. 8.1 that there is nothing but condemnation to â—hem that are without Christ and none are in Christ but they â—hat haue receiued the spirit of Christ and none hath this spirit â—ut he that hath receiued the gift of faith which doth ingraft vs â—â—to Christ and none hath faith but hee that hath repentance and none hath repentance but he whose soule is changed cleansed in his conscience reformed in his affections so that howsoeuer he slippeth through infirmity yet his full endeuour is alwaies to please the Lord and no mans soule is changed whose life is not already amended For this must declare a purified conscience and none hath amended his life who doth deliberately persist in any grosse sinne so that whatsoeuer purposelie grieueth the spirit and smiteth God by his sinne hee is not in Christ but consequently in the state of condemnation except hee repent for this that is spoken of 1. Iohn 5.3 Hee that is borne of God keepeth his commandements and they bee not burdensome to him For this is the new couenant saith the Lord Ier. 31.31 I will make with you I will pardon your sinnes and write my Law in your hearts that is whomsoeuer I will pardon I will reforme their hearts both inward and outward mortification that they shall be obedient to my Law So that whosoeuer hath not receiued power to amend his life hee neuer felt the power of God to the pardoning of his sinne for he neuer giueth saith alone but it is euer ioyned with an ability from the same spirit 〈◊〉 amend the life so as vnlesse outwardly thou bee amended that thy light doe shine before men both in thy conuersation and in thy actions for any peace the Gospell can preach vnto thee thou maiest feare thou art in the state of condemnation And if thou hardenest thy heart against this sweet sound of the Lords voice hee will at the length scorne thee and thou maiest crie and not be heard for Esau may weepe too late Gen. 27.38 for we are therefore to repent because by grace we are sure to bee saued as Saint Peter saith 1. Pet. 1.17 if yee call God Father that is if ye will be his children passe your time in feare because he hath redeemed you by his bloud Luke 1.75 Leuit 11.44 So saith the Gospell It yee holy as your heauenly Father is holy for children must be of liâ—â— disposition to their father and he that worketh euill is of the dâ—â—â— as Christ speaketh Iohn 8.44 So Paul Rom. 12.1 doth beseeâ— them by the merits of Christ a forcible argument to perswade that they offer vp their bodies a holy sacrifice vnto God sheâ—ing that the greatest matter to inforce vs to reformation is
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
haue giuen Iohn Baptist good countenance and yet haue chopt off his head for reproouing iustly It is true there is none standeth but he may fall if he leane to his owne wisedome nay he must wither if he grow vp among stones because he was neuer well rooted and whensoeuer the Lord pulleth away the vizard from any that masked vnder the cloake of religion he doth it to make them that stand strengthen themselues in Christ Philip. 4.13 and to make them that be hollow harted tremble for they that thus fall their heart telleth them before hand of it their comming to Christ being but in the Sunne-shine when there are no clouds of persecution hanging ouer and their following after him being like a theefe after his pray that will let it goe vnlesse hee may gaine by it their hearts euer misgiuing them in their owne profession and they hauing a secret corner in the flesh which they alway feede what shew soeuer they make to the contrarie But now the straight and vpright minded Christian hath his heart as adamant and his face as brasse that armes him with resolution for the Lords cause he hath no confidence in the flesh Phil. 3.3 but his whole reioycing is in Christ he feeleth such sap of the spirit at the roote that he thinketh it with Christ to be his meate to do the will of God yea he can truly and boldly say with this Apostle that neither anguish of minde nor torment of body vers 39. can seuer him or make him so much as lose the sight of his master Christ but he will euer be iust behind him for by his life he hath comfort in him by his afflictions he hath fellowship with him and by his death he shall enioy the presence of him for euermore all this heart and assurance they haue hauing their foundation from the words of Christ Iohn 10.28 None shall plucke my sheepe out of my hands And whether thou beest a sheepe or no thou canst tell by thy feeding for howsoeuer thou mayst come to graze in the outward assemblie with the congregation yet if thine eare be only feeding at Church and thy thoughts and thy affections at home in the flesh thy selfe canst tell thou art but a wolfe in sheeps clothing so that as the perswasion of our saluation is certaine and vndoubted so is it also constant and perpetuall Howbeit the power and pride of prosperitie wherewith the wicked are puffed vp and the strength and sting of aduersitie wherewith the godly are humbled and abased the one trampling vpon the earth as if it were too base to beare them the other creeping like wormes and grashoppers vpon the ground hath made many to stagger in the opinion of their profession and in the perswasion of their saluation because he seemed thus to passe by them as in a whirlewind and by the wicked with a mild and still voyce meeting them as it were in the successe of euery thing and this was that made Dauid Psal 73.13 thinke his labour in mortification to be but lost because he tasted of correction euery morning whereas they that set their mouths against heauen were lusty strong and had the waters of a full cup of prosperity wrung out to them but when he had beene in the Sanctuary of God asking counsell of him by whom he vnderstood their end to be but as a dream when one awaked they increasing their sins by their fulnesse wherby they make the sword sharper for their slaughter then he found his owne footing to be safe and theirs to be slipperie the one to begin his iourney with sorrow and to end it with peace the other to set foorth in iollitie but to come home as we say by weeping crosse for as Ioh saith Chap. 20.22 Terrors shall take the wicked as waters and the east wind shall hutle him out of his place and God shall cast vpon him and not spare him though hee would faine flee out of his hand Euen so let vs not make this comfort of our assured blessednes vncomfortable to vs by our doubting for if we wauer in this whether God loue vs and we him the chastisement of a father will prooue the scourge of a reuenger and we shall thinke he smites vs because he hates vs and lifts vs vp to cast vs downe or else wee shall imagine our store to come from our owne hands and measure our liues after the crooked line of mens example which runne on heapes to hell for their owne soules conuinceth them of their forgetfulnesse of God and then cannot he remember them in Paradise whereas we setting God alwaies at our right hand may be fure hereafter he will set vs at his and that he guiding vs by his counsell Psal 73.24 can not but in his time receiue vs to glory Therefore let vs lift vp our heads â—â—d keepe the way euen within that there may be as little rubbish in the heart as can be and since through infirmitie we fall oft let our care be it be in the right way where we are sure to meere with Christ who is the way and the life to vs and let vs make the like vse trauellers do goe the faster for our fall for our faith must goe further then to beleeue there is God the father Sonne and holy Ghost and a communion of Saints c. this being but in general whereas we must beleeue it with application to our own particular as that he is a God to me in his loue to make me and by his prouidence to keepe me a Sonne to me to redeeme me when I was lost and to feede me when I am come home a holy Ghost to me to comfort me in my distresse and to worke in me a holy life a communion of Saints to me to help me with their prayers and to strengthen me by their good example And if this treasure be in thy heart thou hast the assurance of thy saluation laid vp there for thee also Againe where it is said the spirit dwelleth in you learne that we must not serue God by sits but it must be continually for the spirit remaineth not in vs for a time but taketh vp his mansion and abiding with vs and while he is with vs he is euer working as the Sunne is euer mouing and works of his owne nature stirring vp good thoughts and affections in vs at all times and is neuer idle not in vaine in vs not but that in many things we offend all but we send forth such a peale as it were of prayers and repentance after the sinne committed as it ouertakes it and turnes it back before it can flee to the iustice of God and this is that maketh S. Iohn 1. Iohn 3.9 to set it downe as a position and rule in scripture that he that is borne of God sinneth not at all because it flies forth as shot to which the hand did neuer set fire we being ouertaken sometime in weakenes that we slip
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