mans heart are sinfull and not sinfull but onely sinfull and not onely and altogether sinfull but sinfull euery day and continually in which place Moses speaketh of the naturall man therefore the former being the thoughts of nature are in themselues sinfull damnable The second degree are those when a man by a certain pronenesse and readinesse to sinne hath some corrupt thought in his heart but it is presently suppressed and this is more sinfull then the other The third degree is when the heart hath hatched some sinnefull thought and suffereth it to rest with him for a time pausing vpon it and pleading with himselfe on both fides whether he should cal his heart to consent and yet at length by the speciall worke of God it perisheth and these are more sinfull then the other But the fourth degree are woorst of all when a man not onely casteth forth a wicked thoughâ— but dandleth it in his brest and not solliciteth the heart alone but vpon aduice presseth importuneth the soule to ioine hand in hand that they may with greater strength breake foorth inâ—â— the members and this is the high way to bring vs to actuall â—â—nne Now notwithstanding all this some of the Schoâ—â—e-men hold these thoughts to be no sinne except the heart steâ—â—s to consent defining sinne to be a voluntary thing done witâ— consent of the â—eart and with a resolute purpose to bring it inâ—â— action against the law and commandement of God alledging for proofe of their opinion Iames 1.15 where it is said But euery man is tempted when he is drawne away by his owne concupiscence and is entised then when lust hath conceaued it bringeth foorth sin and sinne when it is finished bringeth foorth death But that these thoughts are sinne of themselues without the addition of the heart is proued by the definition of sinne in the scripture for it is said 1. Iohn 3.4 that the transgression of the law is sinne then the law commanding continuall purity and thou hauing a thought whereby God is not honoured dost therein transgresse the law and therfore in that thou sinnest And for the place cited out of Saint Iames the Apostle there speaketh not of the sinne in the heart betweene God and man but of the actuall sinne betweene man and man because one man knoweth not the heart of another as God doth who searcheth the reines Howbâ—â—t to answer them with their owne place the Apostle verse 14. speaketh of the originall sinne from whence this actuall sinne which is the monster doth proceed he speaking there first of the concupiscence of the heart for from hence which is foetus peccati the first birth of sinne proceedeth fomes peccati the nourishing of all sinne and out of which lust doth conceiue and when it is conceiued it must needes bring forth sin and then sinne when it is finished draweth on death not meaning heereby that no sinne deserueth death but actuall sinne for all sinnes besides deserue the same as Rom. 6.23 The wages of sinne is death So then to cleere the former place let vs goe by degrees backward What bringeth forth death Sinne when it is finished What is the cause of sinne which is finished The lust that conceaueth And what is the cause that lust conceiueth The concupiscence of the heart So as all proceedeth from originall sinne and the rest that branch from this roote are sinnes of sinne for as a woman enterâ—ining a thought of her desire to strange flesh sinneth so longâ—s it receaueth entertainement euen so is it with the thoughts of men swarue they neuer so little from the seruice of God Since â—hen the law ouerwhelmeth vs with the full rigour of Gods wrath by the excellency and purity of it which bindeth vs his creatures â—o be like our maker exacting heerein of vs no more then to be answerable for that we first receiued not seeking aduantage heerein by increase but yeelding him onely the same talent of holâ—â—esse honor and obedience wherewith all we were trusted in ouâ— creation and we haue exceeded the impiety of that vnfaithfull seruant condemned in the Gospell not only not hiding iâ— where we might haue it again as he did but corrupting and wasting it that the Lord cannot now know vs to be his come we haue so defaced his stampe and superscription which he set vpon vs sending forth in few houres so many legions of vnclean cogitations and polluted actions what harbour thinke we can we finde vnder this couert of the Lords law to rescue vs from damnation Nay if we appeale to it for succour in this strictnesse precisenesse and puritie of it it will be the first to arrest and draw vs before the seat of iustice and so much the sooner and the sharper by reason of the second points which hinder vs from this perfection in obedience which is the extreame impurity of our nature for such is the frailty of flesh and blood and we are so farre from being able to performe the law as it is rather a prouocation vnto vs to greater sinne doing it the more eagerly because the law forbiddeth it euen as the prescript of the Physitian is to the impatient patient who more greedily desireth that would breed him most danger which appeareth 1. Cor. 15.56 The law is the strength of sinne and Rom. 7.8 Sin did turne the law to an occasion to sinne To perswade this by naturall reason of contraries actiue and passiue we see the fire enuironed by the cold aire in the winter so that the operation of the fire cannot passe out by the resistance of the cold heereupon there is made a reflexion of the heat which is beaten backe by the cold that it will not suffer it to come forth whereby the heat is doubled by the opposition of the contrary as experience teacheth vs the fire scaulding more in winter then in somer euen so is it betweene the law and the heart of man which is a fire of lust and the law of God beating it backe into the breast which would faine come forth in action it goeth into the heart againe and is there more forcibly inflamed then before whereupon there growes such an enmity as what Gods loues man hates and what is highest in estimation with him is basest in opinion with vs and our nature taketh occasion to bee more sinnefull by the restraint of the Commaundement and as in diseases men seeke what most hurteth them as in a plurisie wine in a phrensie to watch in a lethargie to sleepe so falleth it out with vs that what is most wholsome to cure our corruption we refuse and the oyle that will soonest set it on fire we embrace which experience can teach vs better than the voyce of an Angell euery mans conscience being priuy to their seuerall and speciall infirmities And to illustrate this by the example of the diamond and best Saints of God Iob. 39.37 maketh protestation O Lord I am vile once yea twice haue I
sinne proues there is a law which law being broken bringeth death for the wages of sinne is death Rom. 6.23 The second sort is of them who though they be called by the booke of heauen and earth as the Gentiles were Rom. 1.20 who do see the eternall power of God in the creation of the world and other his works and liuing to a more vnderstanding age are euen by the light of nature without all excuse yet are they not inuited by the voice of the Gospell to rise from the dead but die in their sinnes as the Canibales Barbarians and the Iewes since their Apostasie to whom there pertaineth nothing but a fearefull expectation of iudgement Heereof followeth and is to be obserued that it is contrary to the scripture to thinke that it was the will of God from eternity that all should be saued for then it was his will likewise that all should come to the knowledge of their saluation for whom he hath ordained to the end them hath hee also ordained to the meanes whereas to the reprobate the sound of the word if they doe heare it is but as the noise of bels confusedly iarring in their eares and yet many there be that neuer heard it Why but it is said 1. Tim. 2.4 that it is the will of God all should be saued True all men not euery singular particular man but of euery singular condition of men some not all of all kinds but of all kinds some according to that speech of the Euangelist Mat. 4.23 Christ healed euery disease in Iury that is euery kind of disease not euerie particular disease Now if all men come not to the knowledge of the truth of God either it is done by the wil of God or against his will to say that it is against his will were impious and blasphemous for this were to hold that something could offer violence to the will of God and as if he might not otherwise haue purposed which must be far from a Christian heart to imagine If then this be done with his will then it followeth that his will is changeable if hee once meant to saue them for wee see some euen like dogges readie to rend them in peeces that offer them the pearle of the word whom if the Lord had purposed to saue Mat. 7.6 they should not continue persecutors of the truth as Paul saith of himselfe 1. Timoth. 1.12.13 It pleased Christ Iesus to put me in his seruice being before a blasphemer a persecuter an oppressor and I was receiued to mercy And where it is said 1. Iohn 2.2 that Christ is the reconciliation for the sinnes of the whole world it is to be vnderstood for the sinnes of all sorts and degrees of men gathered out of all the parts of the world and this Christ himselfe interpreteth Ioh. 17.9 when he said Father I pray not for the world and vndoubtedly he will neuer saue them he neuer praied for for whom he excluded from his praier them he neuer meant should haue benefit by his death nay hee had beene bound in duty to haue praied for all if all had been elected to saluation Now if it be asked why men are damned the answer is easie It is for their sinne howbeit it was purposed in the Lords vncontrolable decree that they should be damned before they euer sinned and being corrupt in themselues the Lord hardneth them either by withdrawing the meanes or the power of the meanes the first by ignorance the second by denying them vnderstanding hearts So as if it be demanded why the Lord hardned any it is because he found him corrupt in Adam if why hee damneth any it is because he found him a sinner in himselfe Whom he calleth he iustifieth that is doth absolutely pardon him all his sinne and absolutely impute vnto him all his Sonnes righteousnesse that as Christ for vs was made sinne so wee in Christ might bee made righteous so as iustification is the translation and remouing of our sinne to Christ and the translation and remouing of his righteousnesse to vs. To our sinne hee opposeth his obedience to the punishment of our sinne hee opposeth his satisfaction otherwise he had not fully acquitted vs by fulfilling the law vnlesse he had satisfied his Fathers wrath for our breach of the law in our corrupt birth For if a man could now fulfill all the law of God yet should hee not bee saued because he was borne corrupt and could not possibly satisfie for that was past and in performing the law afterward he should doe nothing but his duty But this is our comfort that the Lord seeing our weaknesse hath in his loue passed by it and seeing our thoughts to bee alwaies euill taketh no account nor reckoning of vs but were sembling the image of his Sonne the Lord reckoneth with him and striketh off our debts in setting them on his score who hath paid the Lord his full due euen to the vtmost farthing being in his birth cleane in his life holy and in his death obedient Whom he iustifieth he glorifieth In this life the Lord doth onely call vs and iustifie vs so as no man need say as Rom. 10.7 Who shall ascend into heauen for that were to bring Christ from aboue or Who shall descend into the deepe for that were to raise Christ from the dead for so much vertue and power of Christ as is needfull for vs wee taste of heere but our glorifying is reserued and followeth in the life to come hauing it heere only in spe and not in re in hope but not in hand This glorifying heere spoken of is meant not that wee shall haue at the last day of our separation when the world shutteth her doores vpon vs but of that glory wee shall receiue at the day of iudgement which is plaine and euident by that went before vers 21. namely that wee waite for the restoring of the liberty of the sonnes of God and for the freedome from the bondage of corruption Howbeit in the glorie of our separation two things are to be obserued first Reu. 2â— 4â— that we shall be freed from all feares and teares and shall haue sinne abolished secondly we shall enter into our Lords rest but the glory of the last day is farre greater and resteth in three things first in the resurrection and a waking of the body when it shall be made conformable to the body of Christ when it shall not liue by the soule only nor be maintained by outward and externall instruments of bread such like but it shall liue as the body of Christ liueth and be glorious like the Sunne which shall then exceed it selfe in glory Isay 65.17 2. Pet. 3.13 Secondly there shall be a new heauen and a new earth and in this new heauen shall dwell the soules of the Saints of God and all things else shall bee restored to their first maiesty Thirdly which is the greatest of all we shall then haue
these for all that were before him and shall come after him being true beleeuers thirdly the graces of Christ doe farre exceed the sinne of Adam else would Saâ—â—â— in perswade thee thou art halfe saued and halfe damned for if the vertue thou hast by Christ were but equall with the corrupâ—â—on thou hast by Adam it could not produce so incomprehensible a worke as thy saluation is and therefore Rom. 5.17 it is said If by the offence of one death raigned through one much more shall they which receiue that superfluity or superabundance of grace raigne in life through one that is Christ thereby shewing that the righteousnesse of Christ made ours by grace is of greater power to bring life then was the sin of Adam to bring death to his posterity Therefore seeing through faith God reuealeth to thee these riches laid vp for thee in Christ bend thine eie toward him and he will so supply thee with spirituall wisdome as thou shalt answer with ease and comfort the sophistry and deceits of Sathan who willingly would plunge thee into terror and trouble of conscience Which walke not after the flesh but after the spirit Vnto such as thus walke there is no condemnation and this is the third thing spoken of at first namely that a sanctified life must be the sure euidence of our ingrafting into Christ for howsoeuer the spirit which is within vs testifieth thus much that we are Christs and Christ is ours as 1. Cor. 2.10 The things which God hath prepared for them that loue him he hath reuealed to vs by his spirit and vers 12. We heaue not receaued the spirit of the world but the spirit which is of God yet because through selfe loue no man will say but he hath the spirit therefore steppes in the other testimony of holinesse of life and this is visible reall vndeceiuable and true as 1. Ioh. 3.6.8 Whosoeuer abideth in him sinneth not and he that committeth sinne is of the diuell which place we must not vnderstand simply of sinners for all of vs are so but of such as fauour themselues in their sinnes blesse their soules in them make a trade of sinning and persist in it so as we that are made mystical members of Christ must labour to extinguish the life of any grosse sinne and not to make them the members of an harlot of an vsurer of an Idolater of a flatterer and such like for being ingrafted into Christ it is as odious in Gods sight for vs to commit these sinnes as if Christ should commit them and by them without repentance we doe rend our selues from Christ for the Sonnes of God are led by his spirit Rom. 8.14 And they are led by it that liue in it Gal. 3.25 And this life is knowen by the effects that is by walking in the spirit And they walke in it that fulfill not the lusts of the flesh Gal. 5.16 And they fulfill them not that haue crucified the flesh vers 14. And they onely haue done this that cease from sinne 1. Pet. 4.2 with a full purpose of heart to liue better for as the dead body hath no breath so must sinne haue no strength in vs and he that doeth not this is a reprobate I speake not of a finall reprobate but of a reprobate for the time for such stand in the state of condemnation But if we labour to liue godly as neere as we can after the example of Christ and make holinesse of life as the load star whereby we may be seen to direct our iourney toward heauen then this doth knit vs in the persawsion of our vnion with Christ prouided alwaies that there be speciall repentance for speciall sinnes extraordinary repentance for extraordinary sinnes great repentance for grosse sinnes and daily repentance for daily sinnes Threfore let euery of vs examine our selues what sinnes remaine in vs vnrepented and what vnsubdued what be blushing and shamefast and what be crying and insolent sinnes and let vs take the same course with them all cast them from vs and purge our selues cleane of the leauen of Sathan for a sinne supprest and not destroied will at lengh breake forth to the hinderance of our walke in the spirit and if we be stopt in this course then so long do we stagger in the assurance of our being one with Christ which is the only helmet of our saluation Secondly obserue hence the order the scripture setteth down namely that first we must be in Christ which is the cause and then we shall walke after the spirit which is the effect euen as iustification goeth before sanctification our ingrafting into Christ being our iustification and being so it causeth holinesse of life so as both must goe together making no difference betweene faith and a godly life in the person but onely in the properties and maner and therefore if it be asked who shall be saued Such as leade a sanctified life But if how we shall be saued the answer is by the merits of Christ apprehended by faith so as by faith wee are saued for the fruit maketh not the root good but the root the fruit the streames are not the cause of the fountaine but the fountaine of them and the streames are but the effects euen as breathing is the effect of life so we are not saued because of our workes and walking in the spirit but because of our faith for workes are the fruits of faith yet we shall receiue according to our workes 2. Cor. 5.10 and shal be recompensed for them not for the dignity of the worke but in the benignity of the Lord who hath accepted our persons in Christ and therefore Tit. 2.11.12 the Apostle doth not say Because we deny vngodlinesse therefore the grace of God hath brought saluation but saluation being offered in the Gospell we must thereby learne to be profitable schollers in holinesse of life So Mat. 11.28 Christ doth not call vs to ease vs of our sinnes because we liue godly after his example but faith being wrought in vs by the power of his calling vs we then liue godly euen as the thiefe vpon the crosse Luke 23.40 was no sooner called but he brought foorth fruit his confession being a token of his faith So we must first be within the couenant of God and then we shall walke in the couenant as Gen. 17.1 God said to Abraham I am sufficient therefore walke before me so that he made not his couenant with him to be his God because he walked before him but first he made his couenant with him that being assured of his protection he might more chearefully walk before him euen so fareth it with vs we are first made members of Christ and then being vnited to his body we must shew forth the life of Christ in our coÌ„uersation And here we must further learne to answer two obiections First the carnall man will say Christ hath satisfied for his breach of the law and supplied the imperfection of his
vs to mingle with our good thoughts euill thoughts And heerein wee must first know what we are by nature and before our conuersion namely wee are bound both hand and foote as it were with the chaines and irons of sinne that wee cannot mooue to any good and so long we are the slaues of Sathan who whips vs with our owne corruption and so hardeneth our hearts through vse and custome of sinne that we are led into the wrath of God before we see it but when the Lord doth strike vs on the sides as he did Peter and open our hearts as he did the heart of Lydia that we doe see the riches of his mercy Act. 12.7.16.14 and doe feele our irons somewhat vnloosed that is our corruption abated whereby we get some liberty to doe that is good though it be not done with that perfection that is required yet let vs assure our selues that our purpose and desire to walke with God and to doe good is accepted of him for he regardeth the heart and dispenseth with the imperfection of the outward man To which purpose Saint Paul saith Phil. 3.13.14 I forget that which is behind and endeuour to that is before and follow hard toward the marke for the price of the high calling of God in Christ In which obserue three things First we must know our marke at which we must 〈◊〉 that is Christ and vnto the comming of this marke wee must be absolutely resolued Secondly we must not looke behind vs not forbidding vs to look backe vnto our former estate but nothing must hinder vs from going to this worke as whoredome vsury flattery deceit idolatry and such like grosse sinnes Thirdly we must so striue as in the end we may attain this marke which is Christ and so we come thither it skilleth not whether we creepe or goe by steppes and degrees answerable to that 1. Cor. 9.24 So runne that yee obtaine that though wee haue many stops in the flesh yet if our eies bee still vpon God it sufficeth Lastly that we may be abashed at the shaking of sinne and may grow into perfect hatred and detestation of it we see heere the miserable estate of them that are subiect to the prince of the world and are at league with hell that howsoeuer their life is varnished ouer with a little temporall prosperity yet they feede themselues but for their slaughter for being out of Christ and disclaiming holinesse of life their glory shall be their shame and their end is but damnation it being impossible as Salomon saith Prouer. 12.3 for a man to be established by wickednesse If therefore thou seest his barnes full let not thy soule enuy it for in the reuenues of the wicked there is trouble because they tend to sinne and the Lord casteth away his substance If thou seest him tall and proud as the Cedar blesse thou thy selfe in thy humility for the curse of the Lord being in his house though his excellency mount vp to heauen and his head reach vp to the clouds yet shall he perish for euer like his dung his rootes shall be dried vp beneath and aboue his branch shall be cut downe If thou seest him seated and waxing old in his outward happines let it nothing trouble thee for his bones are full of the sinnes of his youth and it shall lie downe with him in the dust at length his eies shall faile and then shall his candle be put out his refuge shall perish and then fearefulnesse shall driue him to his feet If thou seest him eate and drinke and rise vp to play desire not thou to taste of his ioy for his reioicing is short and but a moment and though wickednesse be sweet in his mouth yet God shall draw 〈◊〉 out of his belly yea affliction followeth sinners and feare shall be for the workers of iniquity such a one consumeth like a râ—â—â— thing God shall run vpon him and his arme shall be broken 〈◊〉 shall destroy him as the vine her sower grape and cast him off 〈◊〉 the oliue doth her flower for he that is not planted in Christ his branch cannot be greene but brimstone shall be scattered in 〈◊〉 habitation and his hope shal be indignation and sorrow of miâ—â— ROM chap. 8. vers 2. verse 2 For the law of the spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death IN this verse the Apostle insisteth to proue that there is no condemnation to them that are in Christ which he doth by two arguments First because we are freed from the law and dominion of sinne Secondly because we are freed from the law and domination of death Against these tâ—â—o the conscience opposeth two things First how are we freed from the law and power of sinne since we haue so many vncleane thoughts so many raging affections and so many vile and naughty actions that passe from vs in the course of our liues secondly how are we freed from the law and sting of death since we die daily and suffer so many afflictions and miseries in this life which are the merits and deserts of sinne These two obiections that might skare and trouble â—â—e tender conscience and inward peace of a Christian he answereth to the end of this chapter In this verse to the end of the 〈◊〉 he sheweth how far we are deliuered from the law of sinne 〈◊〉 from the 19. verse to the 17. how far we are freed from the law of death which was the first punishment for sinne as appeaâ—â—th Gen. 2.17 In the day that thou eatest thereof thou shalt die 〈◊〉 death and from the 17. verse to the end of the Chapter he â—â—eweth how far we are freed from the miseries and calamities of 〈◊〉 life Now in this verse as it deuideth it selfe we are to consider two â—â—â—ing First how and by what meanes wee obtaine this freeâ—â—me â—â—â—ly by the spirit of life which is in Christ Secondly â—â—things from which we are freed which be two first from the â—â—â—son of sin secondly from the power of death For the first we must learne to make a difference betweene the spirit of life which is in Christ Iesus and the spirit of life of Christ which is in vs the one being absolute and inherent in Christ the vertue wherof imputed vnto vs brings perefect absolution from the tyranny of sinne and bitternesse of death the other being but poured into vs through the grace of Christs spirit abiding in vs doth but qualifie and temper the heat of sinne and the violence of death which otherwise would rage ouer vs. And therefore if we speake of the spirit of life which is in vs wee may well crie out with Saint Paul Rom. 7.24 O wretched men that we be who shall deliuer vs from the body of this death But if we speake of the spirit of life which is in Christ then may wee boldly say wee are already deliuered from it That this may bee
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 reprooue vs no more which is the next steppe to damnation or else our conscience will pursue and follow vs with Hue and Crie as not to leaue vs till wee bee taken for resistance and withstanding of our conscience is a cloud not easily ouerblowen a fire not easily to be quenched and an inditement hardly to be trauersed but our sinnes shall stare vs on the face and crie for vengeance Now if our conscience bee brought asleepe by our custome in sinne either we shall die in this benummednesse and dulnesse of heart a most fearefull signe of reprobation and after death it shall weepe it fill in hell or else if the Lord do shew vs mercy after the sense and feeling of sinne so long discontinued he doth it as it were by the burning feuer of desperation for that is the cure of a Lethargy and doth so presse vs downe vnder the weight and burden of sinne as that horror shall be without and terror within yea wee shall seeme to be cast into the deepe of deepes and euery small sinne shall seeme accompanied with the huge hammer of the Lords wrath to bruise vs in peeces Further obserue as the Lords spirit alone cannot bring vs that heauenly security and blessed assurance of our eternall peace we hope for nor our owne spirits alone cannot do it so it must be the testimonie of both these concurring and meeting together For some are merely morall without religion thinking by a ciuill cariage of themselues to winne the sight of God others haue either a true zeale of a false religion as Paul had before his conuersion Rom. 7.9.10 or else they may be religious in shew hauing a counterfeit zeale of a true religion as the Laodiceans had Reuel 3.15 and yet both these thinke in their conscience they shall be saued when in truth they are as farre from the thing it selfe as they are neere to the conceit of it Another sort there is that deceiue themselues most grossely â—â—â—ken of Prouerb 30.11 There is a generation pure in their owne eies and yet they are not washed from their filthinesse that is from their open and enormous sins So as besides the opinion we must haue of our selues that we stand in Gods fauour wee must shew the seale of the Lord that is his spirit or else there is no sound ioy or any comfortable security that we shall be saued 1. Iohn 5.10 And for our actions euery of which must haue the allowance of our conscience wee must marke that a good intent will not make a good action for they that condemned Christ did it because he made himselfe equall with God Iohn 19.7 Iohn 5.18 which was expresly against the law written and therefore thought they had in this done God high and honorable seruice but Christ crieth Luk. 23.34 Father forgiue them they know not what they doe So Peter when Christ foretelleth of his death had an earnest desire to aduise his master to spare himselfe and therefore Mat. 16.22 he tooke Christ aside rebuked him but Christ vers 23. looking backe with an angry countenance bids him get him behind Sathan as being onely worldly wise and not vnderstanding the things that are of God So as we must know to the performance of a good worke the allowance of the heart and the warrant of the word of God must go together Verse 17. If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him This is inferred by direct consequent to that that went before as vers 13. where the Apostle exhorting to reformation of life doth it by a double contrary so as they insue and follow one another thus They that mortifie the deeds of the flesh are led by the spirit by being thus directed by the spirit they are assured that they are the sons of God by being his sons that they shall haue an inheritance therfore they that liue a holy life must needs be saued And because it might be ouestionable how this title of being Gods children is giuen vnto vs he hath resolued it befoâ—â— vers 15. by a double argument because the Lord in the Goâ—pell doth offer vs such grace as we may come freely and boldly to him as to a father and we stand not now in that terror that was in the deliuery of the Law but we are freed from that bondage The second argument was vers 16. because the spirit doth seale this euidence vnto vs that as our heart doth know what is in vs so doth the spirit also and this spirit doth witnesse that we are children and being children then we be heires which is the scope the Apostle driueth at in this 17. verse When the Apostle saith We are heiâ—â—s of God he setteth down what manner of inheritance it is that we shall haue heereafter not an earthly but a kingdome and a possession of eternity as that the Lord will neuer leaue vs till he hath lifted vs vp to that celestiall place where Christ himselfe sitteth Psal 84.10 It had been great fauor if we might haue been as Dauid speaketh but doore-keepers in the kingdome of heauen nay it might well haue satisfied vs if only our sinnes had beene pardoned or if we had been but the Lords friends or of his acquaintance so as any way hee would haue respected vs considering our rebellion but besides all this to be restored to our former honour nay to haue greater priuiledge then euer Adam had in his first integrity and to be aduanced to the Lords owne throne if all the hearts of men were one heart the full measure of this ioy and the depth of this the Lords loue could not once enter in nor be conceiued And fellow-heires with Christ This is to set forth the certaintie of the place of our inheritance God hath life for he is the fountaine of it but he dwelleth in fire Esay 33.14 and in a place not to be attained vnto therefore the Apostle setteth downe heere heâ—â— we come to it namely in Christ as it is 1. Iohn 5.11 God hath giuen vs eternall life and that life is in the Sonne and by his mediation is conueied to vs. Secondly in that we are fellow-heires with Christ note the excellency of the Lords fauour not only to giue vs life and to place vs with Angels but euen with his owne Sonne Whereby we see that his eare was open to the praier of Christ which he made â—â—ttle before his agony Iohn 17.20 I pray saith he for all that thou hast giuen me that thou wouldest Father 〈◊〉 them with the same loue thou louest me and crowne thâ—â—â— with 〈…〉 glory thou crownest me 〈◊〉 of this ariseth two comfortable priuiledges which the â—â—â—t haâ—e first if wee be heires with Christ in heauen much more are we heires of the transitory blessings of this life and being heires with him wee haue
our infirmities with the courage of fighting and by them to keepe vs waking that we may discerne the storme when it commeth and cast our ank or on Christ where it shall neuer be vnloosed Here the craft and wilinesse of flesh and bloud will so one take occasion of licenciousnesse as to say if our infirmities serue to do vs good and turne to Gods glory because by this meanes we see our weaknesse then it is good to make much of them euen as Porphyrius commendeth the treason of Iudas against Christ because by Christ his death saluation is brought to many But miserable and blasphemous is this opinion for this were to turne the grace of God into wantonnes for though our infirmities doe further vs many waies to saluation yet in it owne nature sinne is alway sinfull God can make Satan a Physitian to cure Paul yet is he euer Satan that is an enemie God can make the tyrannie of Pharaoh as a trumpet to stir vp the Israelites to crie to him for helpe Exod. 2.23 yet doth this nothing diminish from his malice to Gods people Luk. 22.47 Iohn 17.12 God can make Iudas by a kisse the executioner of his decree yet doth he continue the child of perdition So as we must striue against our infirmities because they be in themselues simplie euill though qualified and tempered with the Lords hand they turne to our good Adulterie it was a horrible sinne in Dauid though it was made profitable for his soule in bringing him to such a low degree of humiliation as is set downe Psal 32.6 For the heauens to be brasse as not good in it owne nature but it is a vengeance of we want the first and latter raine whereby to ripen the fruits of the earth yet at the praier of Eliah 1. King 17. and Iames 5.16 it rained not on the earth for three yeeres and six monthes that the Lords mercie and power might the more be seene yea the Lord can create light out of darknesse yet darknesse is alwaie darknesse Adams fall it was good in that end God had ordained it namely Gen. 3.14 to prepare the waie to raise vs vp a Sauiour of the seed of the woman but it was a most damnable sinne as Satan and Adam meant it for they did it in rebellion against God Further we must consider how the persons be qualified to whom all things turne to the best it is to them that loue God which is the most excellent and Christian commendation that can be this our loue issuing and streaming from that fountaine of the loue of God Euen as all waters come from the sea as from the well-head and returne thither againe boiling out of the veines of the earth so God sending forth the streames of his loue into our hearts it must euen from the very bottome of our hearts returne to him againe for wee haue nothing but what wee haue receiued Now there was neuer any Senacherib nor Iesabel but said they loued God therefore this true Christian loue of God that it may bee seene not to be counterfeit is accompanied with six properties first with a care to keepe his commandements for such is the rule of Christ If yee loue mee keepe my commandements which wee must doe so much the rather because the Lord hath giuen and forgiuen vs much hauing made vs of enemies friends as Abraham was tearmed to bee the friend of God hauing brought vs home when we wandred in the wildernesse of sinne Luk. 1â— 2â— as he did the lost sonne hauing fed vs when wee wanted and had no meanes to succour vs as hee did Eliah 1. King 17.6 hauing clearelie set off the debt which we did owe and cancelled the hand-writing which was against vs. If wee should not performe obedience to such a God and weare his commandements as a frontlet before our eies our condemnation could neuer be too heauy nor our stripes too many Howbeit euerie blasphemer sieth against his owne soule that dare say euen in the height of his wickednesse he soueth God for can a woman prostitute her bodie to a varlet and mingle her flesh with his strange flesh and yet trulie say she loues her husband it is not possible no more can anie man trulie call himselfe the child of Abraham if hee doe and performe the workes of the Diuell Secondlie Iohn 8.44 this loue of God must breed in vs a base estimation and account nay rather a contempt of these earthlie things in respect of Gods loue To such a passe had Paul brought his iudgement and his affections to Philipp 3.8 when he esteemed all things but as dung in comparison of the treasure of the life to come and that he might win Christ So Moses refused the pleasures of sinne in Egypt in respect of the assurance of Gods loue manifested in his afflicted seruants Exod. 2.11 and Peter and other of the Disciples were so rauished with ioie at the call of Christ Math. 4.20 that they left their nets and forsooke the world to follow him And this is that indeede which wee shall all finde at the last to bee the truest comfort for riches are transitorie and will beguile vs honour is slipperie and will deceiue vs the world is moth-eaten and weares awaie at least wee our selues are but claie and soone perish but the loue of God in Christ endureth for euer Thirdlie this our loue of God is accompanied with a feruent zeale of his glorie and more delight wee take heerein then in the enioying the wiues of our youth This was the commendation of the Church of Thy atira Reuelat. 2.18 and by this was their loue of God discerned by their increase in the workes of charitie faith and patience and by their zeale of Gods glorie that they profited and went forward in religion more at last then at first This kinde of loue is described Cantic 8.5.6 to bee stronger then death the coales thereof to bee fierie to expresse the zeale and vehemencie of it whole flouds of affliction cannot drowne it neither can anie treasure buie it Such was the loue of Paul and of Moses that wished themselues accursed to saue their brethren Rom. 9.3 Exod. 32.32 because they thought it more glorie for God to saue many then to saue one Fourthly this our loue of God must make vs presently hate all things whereby God is openly dishonored This was it that so fiercely inflamed the wrath of Moses Exod. 32.19 that when he saw idolatrie set vp by the peoples dauncing before the calfe he broke the Tables of the Law and burned the calfe and strewed the powder of it on the waters and in detestation of their superstition made the children of Israel to drinke thereof Hereof commeth that Ezech. 9.4 that they that haue the marke in their foreheads that is such as are sealed vp to saluation doe mourne and crie for the iniquitie of the times And such was the affection of Dauid
CERTAIN GODLY AND LEARNED Sermons Preached by that worthy seruant of Christ M. Ed. Philips in S. Sauiors in Southwarke Vpon the whole foure first Chapters of Matthew Luc. 11. vers 24.25.26 Rom. 8. the whole 1. Thess 5.19 Tit. 2.11.12 Iames 2. from the 20. to the 26. and 1. Ioh. 3.9.10 And were taken by the pen of H. YELVERTON of Grayes Inne Gentleman So runne that ye may obtaine heare that ye may learne practise that ye may liue for euer LOâ—â—ON Printed by 〈…〉 widow and are to be sold at her sho◠〈…〉 Church yard at the signe of the 〈◊〉 TO THE RIGHT WORSHIPFVLL SIR CHRISTOPHER YELVERTON Knight one of the Iudges of the Kings Bench and the Ladie his wife H. Y. wisheth to your present prosperities the addition of many daies in the fruitfull feare of the Lord Iesus c. RIght Worshipfull it is inspired to man by grace to fetch the compasse of this life within the reach of a spanne Psal 39 and it is suggested to him by nature to spin out his web in many daies though it bee with manie dangers Howbeit if the wings of pride did not transport vs to the height of worldlinesse and the weight of opinion did not beguile vs in the taste of happinesse we might discerne in varietie of delights but superfluitie of desires Eccl. 2 in increase of riches but excesse of sorrowes in length of yeeres but strength of cares and in the choisest footing that we take but a changeable fleeting of our estate For if our affections might alwaies feed on Manna we would loath it Num. 1 if our inheritance did stretch to the plaines of Iordan wee would enlarge it and if our preheminence 〈…〉 to heauen yet would we raise vp our heads higher These were the itching humors of Euah lineally descended to vs who thought not Paradise spacious enough for her habitation nor the dainties of Eden sweet enough for her taste nor that presence of God good enough for her companie But where the superscription of Holinesse to the Lord is engrauen on the head and the perswasion of godlinesse to be gaine is engrafted in the heart there the lust of the world and the dust of the world shal be shuffled together as paires and pearles of equall account and continuance For let the glorie of a Christian be neuer so eminent it is not greater then Salomons nor yet Salomons so great as the Lillies let the arme of the wicked be neuer so mightie it is not stronger then Pharaohs and yet Pharaohs inferior to the course of waters let the power of his command be neuer so absolute it is not larger then Nabuchadnezzars yet stifned in pride he was streightned for 7. years within the walks of wild asses yea let the apparell he puts on be neuer so royall the place where he sits neuer so iudiciall the phrase of his speech neuer so plausible and the praise of his voice neuer so popular yet can he not be lifted vp aboue Herod nor Herod by these defended from the wormes Whether then we peruse the steps of the Saints or the state of vnrepentant sinners wee see their liues equally bound vp with the cords of corruption though vnequally matched in the ioy at their separation the one falling away like a flower transplanted to a better soile the other rushing vpon the rocke of Gods wrath either shamefully deiected with the terror of iudgement while they liue or else fearefully entangled with the sense of tormeâ—â— when they die It is not therefore amisse since an enterlude is as it were appointed to be plaied on this earth wee abound couetousnesse creepeth in so closely as it grudgeth the comfort of society if we be scanted impatiency breaketh out so fiercely as it despiseth the law of propertie if we be prouoked wrath roareth out so bitterlie for reuenge as it is no manhood to sheath vp iniuries if we bee pleased flatterie followeth on so shamefully for reward as it is no masterie to obtaine victories if we be weake we blame the worke of nature that we were not made of a firmer mettall if we be strong Iob 6.12 we blaze the art of nature as if wee were steele that could not turne the edge if we be sicke 2. Chr. 16.12 we plant our faith in the Physitian to cure vs yet being sound wee shake off temperance that might preserue vs Iob 32.4 when our leaues bee greene and our wits fresh because wee want the reuerence of the aged we crie that hoary haires might quickly couer vs and being arriued at age the doore of death wee wish that slipper youth might againe beguile vs euer peruerting the times and preuenting the meanes that God hath prefixed and wearying and wasting our selues soonest in possessing that we would enioy longest For though it be the pleasure of the Almightie that wee should cherish this lampe of life yet ought wee not to consume the oyle in prizing our delights at too high a rate Iames 4.3 nor in spending on our lusts in too large a measure And though like warie shipmen wee prouide for this crazie barke which is the bodie Mat. 6.25 yet must wee not permit immoderate care like a mercilesse canker to eate through our bones But the way to ballance our selues euen and not to stray beyond our tether is to captiuate our thoughts thus farre as to recken the world but as a cradle wherein we are rocked till we aspire to some age and growth in Christ our desires but as dreames wherewith we are deluded till we attaine to some taste of Gods loue in Christ this life but as a race wherein we are wearied and perplexed till wee can recouer some sight of Christ and this body but as a prison wherein our soules lie shakled vnder the hope of being blessed in the death of Christ To which affection and perfection wee shall then ascend when being taught by his word which is truth and led by his spirit which is life we can shake off selfe-will that runneth on so fast to destruction and sway downe selfe-loue that swelleth vp so high to presumption and can walke in humilitie as in the sight of God contenting our selues with the portion assigned vs as his gift and with the affliction sent vs as his triall crucifying the flesh as an enemy to the quickning of the soule and trampling on this earth as an insnarer of our feete in vanitie weighing sickenesse but as the fore-runner of sleepe and welcoming death but as the sickle of the Lords haruest beholding the graue as the faithfull treasury of our bodies and looking vp to heauen as the vndoubted Paradise of our soules Now there being but two impediments to this perswasion and tranquillitie of spirit 〈◊〉 9.35 either the corruption that resteth within vs or the sorrowes brought vpon vs while we breath heere the first cleauing and clasping so close about our loynes sinne being like a leprosie that hath couered
the Sauiour not onely of the Iewes but also of the Gentiles and to be that seed of the woman promised Gen. 3.15 Thirdly S. Mathew sheweth his royall line and that he was rightly interessed in the kingdome S. Luke setteh downe the naturall line of him of whom he came according to the flesh So that vnderstand whereas all the light of Salomon was extinguished in Iechonias all the rest that followed were not the naturall posterity of Salomon but such as succeeded him legally in the kingdome so as Saint Mathew in following his purpose could not set downe his naturall descent S. Luke brings him from Nathan to proue he came from Adam and howsoeuer there be some contrariety whether he came naturally from Salomon or no yet it is certaine hee came naturally from Dauid which sufficeth MATH chap. 1. vers 18 19 20 21. verse 18 Now the birth of Iesus Christ was thus When as his mother Mary was betrothed to Ioseph before they came together she was found with child of the holy Ghost verse 19 Then Ioseph her husband being a iust man and not willing to make her a publike example was minded to put her away priuilie verse 20 But while he thought these things behold the Angell of the Lord appeared vnto him in a dreame saying Ioseph the sonne of Dauid feare not to take Mary thy wife for that which is conceiued in her is of the holy Ghost verse 21 And she shall bring forth a sonne and thou shalt call his name IESVS for he shall saue his people from their sinnes NOW followeth the manner of the birth of our Sauiour Christ wherein consider two parts first the matter generallie propounded secondly the large narration of the particular circumstances to the end of the Chapter which bee three First what occasion was giuen to Ioseph to suspect his wife and how hee commanded his heart to thinke the best of it because it might bee shee was with child before mariage and then it was no adultery so as hee would not prosecute the matter too farre to her infamy Secondly the satisfaction which Ioseph receiueth and the information giuen him extraordinarily by an Angell of the whole matter how it was wrought Thirdly is declared his obedience after the satisfaction receiued after his iudgement was reformed in these words He tooke her againe In the first consider first of this point heere named that Mary was betrothed whereby we may vnderstand that there be two degrees of mariage the first betrothing the second the perfecting and confirmation of it and these two we haue commanded by the law of God commended to vs by example and iustified by the law of nature For the first we may see Deu. 24.5 that the man betrothed was priuiledged from war-fare the first yeere that they might know one anothers conditions and Deu. 22.23.25 he was to be stoned that should force and abuse a betrothed woman For example we haue this of Christ which may serue for all that he was borne of such a woman as was betrothed before mariage for the law of nature it may suffise in that all the heathen make mention of betrothing before mariage by way of commendation for since mariage is such an obligation as bindeth so strongly not to bee dissolued it is reason and conuenient there should bee a time betweene the mentioning and the perfecting of the contract that if any occasion should happen in the meane time the bond might not be made The equitie also concerning Christianitie is great in this respect to the end there might bee a stay of immoderate lust which men would brutishlie runne into if presently vpon the contract made they might company together therefore that there may bee as it were a bridle layed vpon our lust it is good wee rush not suddenly into the mariage bed but by this distance of time betweene betrothing and marrying that wee learne to tame and take off the edge of our inordinate desires Further obserue that it is not lawfull for any man to vse his wife barely contracted for Ioseph and Mary came not together when they were onely betrothed by which example wee haue the chastity of our vessels recommended to vs that wee intermeddle not before the Lord hath layed open the bed vnto vs that is before shee bee giuen vnto vs by Gods instrument the Minister Gen. 2.22 euen as Eue was giuen by God himselfe to Adam for the institution of mariage being partlie to beget sonnes and daughters for the Lord wee must not dare to venture or breake into any vnsanctified course because the Lord cannot blesse what his mouth hath cursed What shall wee say then to the fleshly and brutish generation of the world who will be kept within no limits but like beasts doe range after their owne appetites and as if there were no distinction of bodies nor expectation of blessing nor feare of punishment doe neither make the Lord acquainted with their match nor rest themselues in his ordinance but doe scale as it were the walles and cut asunder the lists wherein God hath set them passing by their wiues to other women Surely as such men can hope for nothing els but that their posterity shall inherite the winde as Iob speaketh so may they looke for nothing surer but that themselues shall fall in their owne vncleannesse without great repentance Further in that Christ was conceiued after espousals but not borne till the mariage was consummate we learne that as God honored this estate in Paradise with his owne presence so hath the Lord Iesus sanctified it with his owne birth for howsoeuer a betrothed wife was not to be accompanied with Deuter. 22.23 yet she was a wife We must therefore correct our selues not to thinke meanely or basely of the estate of mariage there being no such fountaine of earthly comfort set open vnto man as this is whether we respect societie or posteritie and therefore fitly hath the Apostle to the Hebr. chap. 13.1 termed it honorable among all as a blessing equally distributed vnto all Againe obserue in that Marie is said to be with childe that there was iust cause for Ioseph to suspect her yet marke what counsell he tooke to make the best of the worst he was loth to put her away because he was iust he is said to be iust in two respects first because he abhorred to take her to wife whom he suspected to be a whore where we learne that Iosephs iustice did not consist in a base reputation of this maner of filthinesse but in a detestation of it for it is the basest mind that can be to marrie a woman that hath beene abused and by this example it appeareth that he that doth tolerate the vnchastitie of his wife is himselfe heerein culpable of bawdery Secondly his iustice regardeth this that being doubtfull before apparent proofe he construeth a doubtfull action at the best namely that she was gotten with childe before the espousals and then he
sure to haue knowen the truth but it pleased the Lord he should be so besotted with this grosse feare that his wisdome was turned into foolishnesse that so the poore child might as yet escape the bloudy clawes of this cruell tyrant The people they were affraid and troubled because they had beene so long acquainted and made familiar with slauish seruitude that their hearts were euen growen hard and they were willing to sustaine this bondage so they might be quiet chusing rather to abide some tolerable seruitude then to endanger themselues further by the commutation of their state and change of their king Out of the feare of the king obserue the nature and condition of wicked and profane Princes who if the finger of God doe but come neere them and shake them in their seates they murmure and grudge and are smitten with feare as with the spirit of giddinesse for Herod feared lest hee should lose his kingdome if Christ should raigne so as it was the losse of the Crowne did so much affect him Euen so was the countenance of King Balthazar changed and his thoughts troubled when he saw the hand writing on the wall Dan. 5.6 which signified the diuision and losse of his kingdome for it is not in the power of Princes to stay their conscience from checking and accusing them nay it is as a butcher that will first flea and rifle them when their destruction draweth on Therefore let the great men of the earth beware how they spurne against the gouernement of Christ for hee is no lesse a King now then hee was then nay hee gouernes now with more maiesty then before and therefore they may not bee as Lions ouer his heritage 1. Pet. 5.3 but if they will haue their Scepters blessed in their hands they must suffer Christ to rule and themselues though Lords ouer others yet to bee but subiects vnder him In that the people were also afraid obserue the grosnesse and profanesse that was in these Iewes before these Wise-men came thither for as soone as they heard of the birth of their Messias they were presently astonished as if they had neuer heard of any such matter before and yet they knew that the Kingdome was now translated from the tribe of Iuda and that it was to bee restored they were exercised and vexed with great calamities as were their forefathers vnder Pharao Exod. 5.7 so as that might haue made them cast vp their eies to haue looked for a deliuerer The sacrifices they daily offered portending the dteah of Christ might haue put them in minde of his comming but they were so dead in sinne and licentious liuing as they dreamed of no such matter yea they sung out of the Psalmes continually in their Seruice Blessed is he that commeth in the name of the Lord Ma. 21.9 Psal 118.26 yet when he is come it appalleth and like beasts voide of vnderstanding they had rather sleepe in a knowen slauery then enioy an vnknowen liberty their religion being but common deuotion and a set kinde of seruing God without sincerity which wrought no more in their consciences but that now as if they were heathen they tremble to heare of the name of a Sauiour Which ought to teach vs to lay religion at the heart and to keepe the fire burning lest if we neglect this acceptable time of grace and shuffle off the seruice of God as a thing of course wee grow and become as senslesse and profane in our selues as these Iewes did to bee troubled with Christes comming to vs in his word preached Againe in that it is said All Ierusalem were afraid it is to bee vnderstood onely of the greatest part for some waited and expected his comming in great hope Luk. 2.28.37 as Anna Simeon and Zachary but these were but as a sparke in comparison of a mighty fire Where we learne not to fashion our selues to follow multitudes the greatest number being alwaies enemies to the Crosse of Christ Luk. 12.32 as himselfe testifieth Mine is a little flocke But such is the power of the Prince of darkenesse and such strength hath corruption in vs as they leade vs altogether from the way of holinesse and the least occasion moueth vs to bee offended at Christ howbeit let vs retire our selues into the straites of godlinesse and let pirates roue vpon the maine Sea it is the narrow path that leadeth and the smaller company that entreth into Sion For in Sodome that great citie Genes 18.32 there shall not bee found tenne righteous nor religious and the house of Noah onely excepted Genes 6.11 the whole earth was corrupt before the Lord. It cannot therefore bee safe for vs to ioyne in amitie with the sonnes of men least wee bee wrapped in the same destruction and ouercome of the same feare wee see all Hierusalem troubled with Further obserue hence that if the birth of our Sauiour Christ in this basenesse strooke such terrors into the hearts of Kings how much more shall his second comming cause the very mountaines of the earth to tremble when hee shall appeare in power accompanied with hoastes of Angels and when heauen and earth shall flie before him That therefore his presence may bring vs ioy Psal 125.1 and that we may bee as mount Sion not to be shaken let vs lay aside the leauen of the flesh and put on this our Christ by whom wee haue redemption euen the forgiuenesse of our sinnes Ephes 1.7 for faith in him shall driue out all trembling distrust whatsoeuer where his comming worketh feare there the conscience threatneth destruction else would the wicked neuer cry to the mountaines to fall on them Luke 23 30. and to the hils to couer them Obserue againe by this great perplexity that arose both in Prince and people that it was alwaies the destiny of the Gospell to bring commotion to States and alteration to Kingdomes for now besides the generall feare that fretted their hearts the whole company of Diuines are troubled to turne their bookes and to seeke out what shall become of the matter This was but a beginning of that Christ himselfe spake afterward Matthew 10.34 I came not to bring peace but a sword not that the Gospell in it selfe causeth warres but that the wrath and vengeance of God might redound vpon the faces of his enemies for it maketh peace betweene men and men and God and men that the loue of God boiling from him to vs through his grace in the word might againe issue from vs to him through our obedience to the word Yet before the Gospell can enter to take roote and worke vpon vs it causeth hatred euen to the effusion of bloud this proceeding from the malice of Satan who by the growth of the Gospell loseth his iurisdiction and from our owne corruption that loue darknesse more then light because the Gospell discouereth our sinnes as the Sunne doth the motes that otherwise lie hid And againe it is a
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
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
might be saued and he would stand abashed that hee that should bee a Christian should bee separate from Christians and thrust out of the Church out of which there is no saluation whereas now seeing that his sinne doth not separate him from the communion of the Saints it brings him a sleepe in it and hardly he comes to repentance Thirdly he sinneth against the Church in admitting such a one for who would suffer a leprous man to lie with a child and this animateth and emboldeneth others to sinne by the sight of his impunity and many are infected by the scab of such a one Did God in the law abhorre lepers and must no man that touched a dead carkase partake of the Passeouer a moneth after and shall not whoredome and such like vncleannesse bee a cause to barre men from the Supper of the Lord Paul said plainely 1. Cor. 5.7 Purge out the old leauen speaking of him that had committed incest comparing the Paschall lambe to the Gospell the seauen daies wherein it was eaten to the whole course of our liues the house where it was eaten to the Church the lumpe to the multitude the leauen to maliciousnesse and filthinesse the vnleauened to the children of God so as they must separate all that are leauened in malice or wickednesse that not onely euery peculiar man may be blamelesse but all the Church may be cleane comming to so holy a place For since we are all partakers of that immaculate Lambe that is slaine Christ Iesus we must cast both out of our selues and out of our houses and congregations all impurity Wherefore let not thy hand bee in sacriledge to permit such a one it is in thy power to giue and answer the church at thy perill thou must whatsoeuer the law of the Magistrate is for no man may command thee to sinne but according to the rule giuen to Timothy speaking of vnable men to goe before the people in life and doctrine 1. Tim. 5.22 Lay not thou saith Paul thy hands on him It will be said this was an easie matter in the Apostles time when they had the keyes of the Church and the power in their hands to cut off the incestuous person and when the Gospell was but newly entred and but stept as it were within the threshould but now men are not so easily corrigible as they were then being now more growen and sturdy in sinne then before We answer that if the censures of the church were so duly executed when there was no Christian magistrate to countenance and protect them much more might they bee so now when they might haue the sword also to assist them And if they had fewer offences when they had lesse meanes to purge them for they could but separate from the congregation only and then if they would they might haue returned againe to the infidels far greater beuty might be looked for now if the gouernors of the church had not some great mist before them And if the churches of Iudaea and Galile as we may see Acts 2. 3. did multiply exceedingly hauing the magistrate not against them though not with them much more might they flourish now hauing the Christian law of the Magistrate binding their bodies whose consciences should be bound by the censures of the Church But is it no true Church where this exact cleansing is not And is it not the table of the Lord because some strangers besides children are receiued and is the whole lumpe infected by a little leauen God forbid onely we say the leauen ought to be separate and the incestuous man ought to be cast out for they thaâ— eate the Passeouer must haue none come to it that hath eaten leauen and if wee ought not to eate with him that is haue no familiatity with him much lesse ought he to bee admitted by the Minister but if he be yet to thy conscience that art a worthy receiuer it is a sacrament If Saul be in the Tabernacle I little doubt but Dauid will with all his heart wish to pray with him And was Zacharie any whit polluted by praying and scrificing with the filthy Pharises or Annaes praiers lesse auailable because many swine entred into the Temple The church saith Paul hath no such custome to be contentious 1. Cor. 11.16 but if it be yet it remains a Church stil And to resolue this point to whom spake Iohn in this place but to the Church of God for as yet there was no separation of the wheate from the chaffe but afterward they prooued sworne enemies to Christ and it was Moses chaire though they sate in it and the people were commanded to heare them Was not the church of Iuda the floore of the Lord though the Pharises taught false and corrupt doctrine that Gods name was not taken in vaine vnlesse men were openly forsworne Mat. 5.33 and though the high Priests were aduanced by simony Christ himselfe saith it was and laboreth onely to remoue these errors and to reduce euery thing to the purity of his Fathers institution But now with vs since this long venting of the word of God hath beene with so litle profit and that the Pharises stand so close about the Princes mouth as that she can hardly breath in the wholsome aire of the truth what hope is there of a better separation but the fanne of fiery triall that if wind will not doe it persecution may doe it for the drosse that cannot be scattered by blasts must be consumed with burning Now when the floore is cleane and swept within the Church then is there another cleansing out of the Church which is either particular or vniuersall particular when good or bad men die and such as they die such they shall continue for the tree that is fallen there it lieth Vniuersall at the last day when all things shall be complete and perfect when not onely the chaffe shall bee blowne away but euen the tares that is secret hypocrites shal be cut vp by the Angels for open offenders should be cut off heere by the word and discipline Further in that it is said Some shall be gathered into the Lords garner obserue that it is a most detestable opinion to thinke that all shall be saued and that damnation is preached but for fashion to containe men in some obedience For let the scripture be burnt if this be true and let Belzebub bee saued if all shall bee saued and let Iudas come foorth of hell if none shall goe thither Nay our owne consciences doe adiorne and summon vs to thinke of a generall iudgement and Iudas owne heart condemning him caused him to hang himselfe Mat. 27.5 The Lords house must be fully furnished and in all such houses as S. Paul speaketh there must be vessels of honour and dishonor 2. Tim. 2.20 some prepared to glory some to destruction for in that hee is willing to shew his wrath Rom. 9.23 appeareth that it is his will some should bee damned
agonies not doubting but hee will compassionatly respect vs because hee in this flesh of ours knew and felt the hard encounter according to that is said often in the old Law to the Israelites Remember thou wert once a seruant in Egypt experience of afflictions making men more mercifull and as it is said Heb. 5.2 he is meet to haue compassion on vs that are out of the way because that he also was compassed with infirmity and Heb. 12.3 the Apostle draweth his argument thus that the consideration of the sufferings of Christ should perswade vs not to bee wearied nor to faint in our minds both because hee by his sufferings learned obedience and also because hee in our sufferings will bee a bearer of the weight lest it ouerpresse vs that we also might be consecrated through afflictions And this also is a second comfort to vs that as Christ ouercame by flesh so shall wee also victoriously conquer through him if with patience we perseuere for heerein hath Christ recouered what Adam lost who receiued concupiscence by Sathans temptations but Christ hath ouercome the diuell in as great temptations as euer Adam was ouercome Further in that Christ is led by the sprit and the diuell tempteth him consider what the purpose of them both are since being opposite one to the other they both ioyne in this one action We must learne that temptations are diuersly spoken of in the Scripture first the diuell tempteth therefore when we are moued to anger giue not place saith the Apostle to the diuell Ephes 4.27 for he bloweth the coales to kindle thy wrath which is murder two waies first either in the vniust matter of it secondly or in the immoderate measure of it and in all things hee as an externall instrument worketh vpon the corruption of our hearts Secondly one wicked man tempteth another as it is said in the Prouerbes Come lay thy lot with vs and we will take a purse Prou. 1.14 alluring others by their example to the participation of the same sinne and these are two causes of temptations without our hearts But Saint Iames chap. 1.14 goeth to a third cause Euery one saith he is tempted of his owne concupiscence as speaking of the inward cause that another prouoketh vs by and Sathan worketh vpon namely our owne pronenesie and pregnancy to sinne and the fire that burneth in our breasts so as euer we must charge and challenge our selues for our sinnes and euery temptation is either from an outward prouocation or inward instigation or both Fourthly God tempteth not onely to trie what strength we haue to vse prosperity with sobriety and aduersity with patience for this is not enough though by this he doth manifest what is hidden in the inward minde but these other inward solicitations come not without God yet doth hee not tempt Iames 1.13 as it is euill but vseth the ministerie of Sathan two waies first toward the elect then toward the reprobate toward these to giue them vp into an euill minde that sinnes past may bee the punishments of sinnes to come and the deserts of punishments that are to come which the Lord doth as a iust reuenger and not as any euill author for to punish sinne by sinne is but iustice with God As God willeth that Absolon shall plague his father by committing incest 2. Sam. 16.22 to bring Dauid to repentance for his adultery not that he willeth it as adultery but as a iust plague to him that did it and to conuert his seruant Dauid Now for the elect the Lord letteth the raines loose that thereby he may manifest their strength and his owne power in their weakenesse And by this was made knowen what excellent graces Iob had receiued Iob 2.10 when by his extremities and anguishes hee was not consumed but refined which otherwise had beene hid euen as the Pilot cannot shew his cunning but in a storme nor a man his valour but in a combat So Dauid was by affliction brought low Psal 32.3 that the Lord might shew the richer mercie in his recouery that all his children might bee assured to finde the same mercy though they fall into the same sinne if they follow his steppes of repentance So as temptations are sent of the Lord to discouer his graces in them or their owne wants if they relent partly to heale their pride partly to teach them to repent of some sinnes which before were not thought of and that the Church of God might bee comforted knowing that in the extremity of a bleeding heart the Lord sendeth compassion Sathan tempteth Adam to proue God a lyer and to bring him to dishonour and to bee the instrument of mans damnation Adam tempted himselfe to tast of that which as hee thought should make him God God tries him by this meanes to make a way for his iustice in thereprobate and for his mercy on the elect for if there had beene no fall God had beene neither iust in condemning some nor merciful in sauing others So heere Christ is caried to be tempted The purpose of God in this is to confirme it vnto Christ that he should be of power to destroy and extinguish the power of the diuell but Sathan fully intended to haue destroied the head by this meanes to haue hindred the saluation of the members For the fift circumstance which is the aduantage sathan tooke by Christs fasting vnderstand first that it was not the purpose of God nor of Christ himselfe to commend vnto vs his abstinence for it is no commendation to forbeare when he hath no appetite to eate but it was to commend his miraculous power for he was qualified with such diuine vertue as hee was for the time like an Angell not subiect to humane desires The Papists from hence doe draw the institution of Lent saying that all things are written for our instruction therefore as Christ fasted fortie daies so must we It is true that all things are written for our instruction but not for our imitation for he was borne of a Virgin conceiued of the holy Ghost Mat. 17.2 transfigured in the mount hee had a confirmation of his doctrine by diuers miracles came into the house the doores being shut Iohn 20.26 Mark 6.51 commanded the winds walked on the waters and must we be like him in these things No for all these taste of his Diuinity But his obedience his patience his loue to giue his life for his enemies his meeknesse not to breake a bruised reede his willingnesse to suffer all kind of affliction these things let vs imitate for these be fruits of the spirit only but to fast forty daies and forty nights is no more imitable for vs then it is to be borne of a Virgin Yea but say they it is good by this to take occasion to exhort to abstinence We answer it is no reason that because Christ fasted hauing no stomacke therefore we should abstaine hauing stomake Againe in all this time
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
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
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
vpon earth then doe we seeke Christ on earth when we know hee is gone into heauen But from whence hath he deliuered vs From hell Then must we take heed we doe not the workes of hell and of darknesse And then whither hath he brought vs Where he is that is in heauen Then if we will say we are married to him Ioh. 14.2 and that he was crucified for our sinnes and hath crucified sinne in vs and freed vs from sinne Sathan and condemnation let our conuersation be where his body is for where the dead corse is thither will the Egles resort and where the husband is thither will the wise haste to see him and to liue with him so that as Christ died in body so must we die in spirit that his spirit may haue his full worke in vs to raise vs vp to heauenly meditations Thirdly we must learne that betwixt the corporall and spirituall marriage there is great difference for the woman for certain causes may be diuorced from her husband and he being dead she may as lawfully keepe herselfe a widow as marry againe but in this our spirituall marriage there is neither diuorce nor widowhood for as soone as we are diuorced from the flesh and the lusts thereof we must not stay and remaine a widow but we must presently marry with the spirit of God and the fruites thereof and he shall remaine our husband for euer Howbeit we must know we haue no liberty to marry with our second husband the Lord Iesus vntill we be deliuerd from the whole body of sinne and the powers thereof as lust sensuality and such like and the meanes of this our freedome and deliuerance is in the body of Christ so as vnlesse the body of Christ hath destroied sinne in our naturall bodies we are not conioined vnto him We must then consider what there is in this bodie of ours which is a body of sinne Rom. 6.6 And in this body of ours there are three things First condemnation for sin Secondly disobedience by sinning Thirdly the corruption of nature which causeth this disobedience In the second place we must consider how we are deliuered from these three and how they be taken from vs. The first which is our condemnation is taken away by the satisfaction of Christ for our sinne the second which is our disobedience is taken away by the righteousnesse of Christ free from sinne and these things are without vs but the third which is the corruption of our nature is taken away by the powerfull working of Gods spirit within vs so that except we haue this third thing the spirit to abolish sinne in vs we are not yet flesh of his flesh and so none of his spouse For as for Christs satisfaction for condemnation and his obedience for our rebellion the very Turkes may hope for their saluation as well as we therefore it must be the slaying of sinne by the spirit that must assure vs of our coniunction and marriage with Christ for if corruption remaineth whence springeth disobedience then there remaineth for this disobedience condemnation for euery sinne committed by them that are regenerate is as it were the bringing foorth of a bastard vnto God which we know how much he abhorreth Sixtly this our coniunction with Christ is set foorth Ioh. 15.5 vnder the parable of the vine to which Christ is compared and we to the branches for as the branch cannot beare fruit of it selfe vnlesse it grow vp with the stocke no more can we except we grow vp in Christ and as the branches receiue sap from the root whereby they fructifie so we being ingrasted into Christ receiue life from him whereby we are fruitfull in good workes and as the branches seuered from the body of the tree doe fall away and perish so if we once wither away and the graces of God decay and wax cold in vs drinking in the raine and yet not bringing foorth herbes meet for the dresser then are we neere vnto cursing and our end is to be burned Out of which learne that if thou cariest in thy life onely leaues as it were of thy profession Heb. 6.8 as the figge tree did that seemed greene a farre off and goodly and art not fruitfull in thy conuersation to walke as one redeemed out of darknesse thou art but as a branch broken off and as a blade that withereth before the time of haruest for as Rom. 11.16 If the roote be holy so are the branches and if the ground of thy heart be seasoned with the graces of God it will spring foorth into all thy members The Seuenth comparison is Ioh. 6.56 He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Where Christ is compared to flesh and bloud which we must not vnderstand of materiall but of spirituall eating which is comprehended by faith wrought in vs by the spirit reuealed to vs by the Sonne of God deliuered to vs by the word of God and sealed vnto vs by the Sacraments Since then our feeding on Christ doth draw such fruit after it bring such efficacy with it let vs labour to meet him in those meanes himselfe hath ordained namely in his word and sacraments the one being the store-house of his promises the other as it were a patent of confirming them to vs vnder the seales left vs by the King of heauen that as these infirme bodies of ours cannot be supported without the stafes of bread and drinke the one to kill the hunger the other to stanch the thirst wherewith our natures are assaulted so we may perswade our selues that our soules for their cherishing and refreshing doe require the like necessity to be sed with the flesh and bloud of Christ that we may grow vp perfect men in him and be freed from the scorching heat of desperation whereinto we may easily fall through that streame and current of sin wherewith we are carried in the whole course of our liues and from which wee cannot be saued but through the sprinkling of that blood which was shed for vs vpon the Crosse Now for the second point which is the profit and benefit we receiue by this Coniunction it is twofold first that Christ hath taken our sinnes and the punishment of our sinnes vpon him for he being without sinne was made sinfull for vs was wounded for our transgressions and as 1. Pet. 2.24 bare our sinnes in his body on the tree that by his stripes we might be healed secondly that by his death we are made partakers of his obedience and the reward of his obedience which is eternall life and of his graces and the glory for his graces which is eternall glory Touching the first profit it is double First he tooke our sinnes vpon him Secondly the satisfaction of our sinnes which is death the first by imputation the second really and sensibly for being clothed with our flesh and appearing in our persons he became the child of wrath subiect to
obedience therefore now he may take his swinge in sin as Pro. 7.18 the harlot entised the yong man to take his fill of loue But we must know Christ hath not satisfied for vs to liue as we list nor redeemed vs from darknesse to light that we should runne to darknesse againe for a pardon is not giuen to a traitour that he should offend againe neither doth that pardon serue for offences to be committed after but so oft as he offendeth so oft shall he be punished or else he must haue so many pardons so Christ hath satisfied once and that hath taken away the guilt of al that went before but if we 〈◊〉 sume vpon this to sinne againe either we must looke for 〈◊〉 satisfactions which cannot be for there is but one sealed 〈◊〉 blood or else we must suffer so many punishments as wâ—â—â—â—mit sinnes Secondly it will be said since there can be 〈◊〉 satisfaction for sinne therefore we haue now liberty giuen 〈◊〉 sinne It is true indeed that the wrath of God could not â—â—â—ppeased for sinne nor satisfied without the bloud of the Soâ—â—â— of God and this was by him performed that being reconciled to his father we might no more fall at enmity for sin alone makes the separation betweene God and vs but that we might liue according to his will in newnesse of life howbeit there is a satisfaction God requireth at our hands but that is onely obedience in our affections holinesse in our actions humility in our hearts and thankefulnesse in our persons that we may bee as pretions stones in the brest plate of Christ to be represented to his father And therefore let vs abhorre such presumptuous and rechlesse impiety as either to liue as we list or to thinke wee haue time enough to repent before we die for who can tell when the cocke will crow or when death as a thiefe will steale vpon vs nay let vs remember it is said Reuel 22.11 He that is filthy let him be filthy still and in our age wee shall possesse the iniquities of our youth and therefore our life being but a span long the day is short enough by repentance to make our accompts with God euen and easie Thirdly obserue hence that we cannot serue God and riches Christ and Beliall the flesh and the spirit for their walkes and courses are opposite and contrary one to the other as may appeare by the Apostles putting of it negatiuely that we must not walke at all after the flesh Mal. 1.6 for if God be a father he will haue all the honour if a master all the feare neither will he suffer himselfe to be diuided or his worship to bee performed by halfes for this is as Eliah calleth it 1. King 18.21 the halting between two opinions but as before our conuersion the affections of sins doe force vs to bring foorth fruit vnto death so being called the strength of grace must thrust vs forward to bring forth fruits to God and not to our selues and therefore it is said Gal. 6.8 He that soweth to the flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life euerlasting so as though thou doest that which is lawfull yet if thou doest it more vnto men then vnto God thou sowest to the flesh and shalt receiue damnation but if thou seekest in thy whole life to please God more then men yea to please him though thou displeasest men then shalt thou of the spirit reape saluation for the end why God hath created and saued vs is to glorifie him in this life and were it not he respected and receiued glory by thy life what need he suffer thee to stay heere on earth but haue taken thee presently from the wombe to heauen but he suffereth thee to liue partly that by thy fruitfulnesse to God the corruption that is hid within thee may in part be abolished partly to distinguish between thee and the reprobate at the last daie when thou shalt be blessed and that worthily euen in the iudgement and acknowledgment of the damned for the fruites thou hast brought forth to God So as it standeth vs vpon to haue the eies of our thoughts the bent of actions wholy vpon God to hazerd yea to prefer his glory before the glory and comfort of our owne saluation for if we be not rich in God and good works then are we still dead in sinne then is not Sathan at all cast our of vs then are we so far from needing but to wash our feet Iohn 13.9 as we are wholly polluted hands head and all Howbeit because euerie one will say he brings foorth fruit to God and walketh in the spirit being inwardly greiued for his sinnes and resorting vnto publike praier and preaching which are indeed good steppes to trace a Christian by yet we must know this is not sufficient for the inward sorrow is inuisible and the comming to praier and to the word is deceiuable and communicable euen to hypocrites therefore we must bring forth visible fruit to be seene of men in performing towards them the duties of the second table by loue patience compassion and such like else is it as a light â—id vnder a bushell if it be not sensibly felt of men for their comfort and seene of men for their example that they which are without may be wonne and the rest which are of the same fold with vs may be stirred vp to glorifie God in heauen for the fruitfulnesse of his Saints on earth To which duties we may be the better encouraged because the whole fruit both in the practise of them and in the reward of them shall redound to our selues producing ioy and peace of conscience in this life and the crowne of glory in the life to come Rom. 6.22 Fourthly for thine owne comfort learne to make a difference betweene walking after the flesh and walking through the flesh the one being a following and pursuing of thy sinfull desires with greedinesse and with delight through that rage of corruption which rests within thee the other being a performing of thy duties to God and a walking with him though with weakenesse and infirmity by reason of that remnant of flesh which will be in thee til death so as though the good thou dost be not done so cheerfully so exactly so perfectly as it ought but is mingled with many imperfections that euen in thy own iudgement thou thinkest thine actions euill be not discouraged for albeit thou hast in truth cause to pray to haue not only thy euill actions but euen thy best actions to be forgiuen because they are a little tempered with the flesh yet know that this is the case of all the children of God which are effectually sanctified to haue naturally concupiscence in them which causeth these three things first either it maketh vs alwaies think euill thoughts secondly or else it hindereth vs from good thoughts thirdly or else it maketh
made more plainâ— Paul Rom. 7.18 said hee knew no good thing dwelling in his flesh and heere he saith he is freed from the law of sinne and of death so as it may be thought these two places and speeches doe not agree The answer is Paul was carnall sold vnder sinne and thereby made a slaue to Sathan euen as a slaue that is sold in the market is to his master but this was onely in respect of the spirit of life which was in himselfe but now he speaketh of the spirit of life which is in Christ and applied vnto him by the vnion betwene Christ and him and so may boldly say hee is now no flesh but all spirit and doth the good he would To make it plainer 1. Ioh. 5.6 it is said that Christ came by bloud and water signifying thereby that as his bloud washeth away the guiltinesse of our sinnes so his water washeth away the filthinesse of our sinnes and that as his bloud doth iustifie vs in heauen so his water doth sanctifie vs heere on earth with which water of his because it answereth to the spirit of life which is in vs we had neede daily to be washed for as the skinne cleaueth fast to the flesh and the flesh to the bones so doth sin to our corrupt nature that we haue need continually to be cleansed by the holy Ghost which is the spirit of life of Christ in vs. And this is that water spoken of Ioh. 3.5 Except a man be borne of water and of the spirit he cannot be saued meaning thereby our regeneration and so Ioh. 13.10 where Christ alluding to them that comming out of Bathes had neede wash their lower parts because the filthinesse descendeth to the feet perswadeth vs thereby to a daily increase in a sanctified course because some corruption will hang at least at our singers end according to that Iob 9.30.31 If I wash my selfe with snow water and make my hands most cleane yet my owne clothes shall make me filthy so as though wee haue the spirit of God in vs yet our best actions are sinfull for as it is said Esa 64.6 our righteousnes is as filthy clouts the originall signifieth such clouts as come from children newly borne or such as Surgians vse to make cleane vlcers or such as beggers finde vpon dung hils to patch their ragged cloakes withall or such as are not once to be named as the Ancient writers of the Iewes doe make mention to whom this was chiefely spoken the Prophet in that place alluding to the manner of purifying in the ceremoniall law For we reade Leuit. 15.19 that vncleane things were separated both from the seruice of God and from the vse of man which being then but ceremoniall both in bodie and soule and thereby vnfit for Gods seruice and is really and morally in vs for we are vile and polluted not worthy the society one of another for feare of infecting each other and yet these are our best actions as Esay speaketh meaning thereby both the greatnesse of the number of them and the greatnesse of the excellency of them for they are all accursed before God I meane in respect of the spirit of Christ which is in vs not that the spirit causeth this vncleanenesse but through the lust sensuality and corruption of our natures euen as faire water from a cleere fountain is made filthy by running thorow vnclean channels the cause wherof is that concupiscence which through the serpents temptation entred into our first parents when they transgressed this being the first sinne that liueth and the last sinne that dieth euen as the heart is in the body of a man and this lust causeth and forceth vs to commit the euil we would not and to omit the good wee would and if it cannot preuaile this way with vs then it will entice vs partly to commit the euill and partly to omit the good by the consent of the heart onely and if it â—â—â—le in this it will cause such a crossing and corrupt thought to come in the way to poison the good we do that though we do it yet it deserueth death because wee are commanded to loue God with all our thoughts which if any one be ranging we doe not This is vrged the more that we may see and acknowledge how far our best actions which are in highest price and estimation with vs and which runne from the cleerest part of the wel-head are from deseruing any thing which we may yet see as in a glasse more plainely Gen. 6.5 where it is said concerning the naturall man that the mould of the desires of the thoughts of a mans heart are euill only euill and euill euery day and for euer 〈◊〉 may bee spoken of the best childe of God leaning out but this word onely For the spirit of Christ which is in vs begetteth some good thoughts and bringeth forth some good fruits that they are not onely euill though in respect of our corruption and that they taste of the vnsauory saltnes of our nature they may be said to be nothing but euill for in the choisest child of God there is the seed of the sin against the holy Ghost of apostasie of all sins but that by the working of the spirit they are so choked and weakened as they are not able to breake foorth hobeit by the remainder of sin abiding in vs all our actions are so infected poisoned as they are lothsome in the sight of God which must teach vs to humble our selues before him to craue pardon euen for our praiers which are polluted with many by-thoughts then wil he as Mal. 3.17 spare vs as a man spareth his sonne that serueth him for the Lord regardeth rather the good affection than the good action the holy fountaine from whence it procedeth rather then the effects of the fountain that it runneth thorow some corrupt veine of this earth and flesh of ours and this is in respect the spirit of life of Christ is in vs. But now if we speake of the spirit of life which is in Christ himselfe then we may boldly say we are all spirit and not flesh that Christ by his satisfaction hath taken away the accusation can come against vs for any sinne and the imperfection can be laide against vs for any action for all we doe is accepted of God in him and we can be charged with nothing for Christ maketh intercession for vs and as Eph. 2.1 God in Christ hath quickned vs that were dead in sinnes and as Heb. 2.9 Christ hath tasted death for all men So as if we speak of the spirit of life which is in Christs person we may well conclude wee are freed from the law of sin and of death Secondly obserue hence that they that will take comfort by the life of Christ must be able to apply the power of his death to the crucifying not onely in generall but euen of euery particular sinne in them as the
Apostle saith heere he was freed from the law of sinne for Christs body was not onely crucified for our sinnes our sinnes being the very cause of his crucifying but hee was also crucified to sinne that is to crucifie and kill sinne in vs which are his members so that except we finde the spirit of God daily working and striking at the roote of sinne to weaken it and at the branch of sinne to cut it off at the first blossome we cannot conclude he was crucified for sinne because he is not crucified to sinne in vs so as we must measure the life of Christ in himselfe no further to pertaine to vs then we finde the power of sinne abated in vs. And therefore if we walke after the Prince that ruleth in the aire and that worketh in the children of disobedience and haue our conuersation in the lusts of the flesh then hath not the life of Christ freed vs from the law of sinne and then are we in the state of condemnation if God be not rich in mercy to vs heereafter For howsoeuer the Lord is contented so farre to dispence with the rigour of his iustice as to suffer â—â—e Sunne to shine both vpon the iust and vniust yet doth the Soâ—â—e of righteousnesse neuer arise vpon any that is holden with â—â—e cords of his owne sinne making as Salomon saith Prouerbesâ—â— 12.13 a signe with his eies signifying with his feet and instructing with his fingers to haue those leude things which luâ—ke in his heart countenanced and performed both by himselfe and others by his entisement Let vs therefore labour to haue our spirits raised vp from the dead in the body of Christ or through the life of Christ till when we are not freed from the law of death for so long as we remaine naturall men we are dead both in the punishment of sinne and also in the pollution of sinne of the latter we 〈◊〉 in this life as 2. Cor. 5.15 If one be dead for all then were we all dead The other is reserued for the life to come and is called Reue. 20.14 the second death when carnall and fleshly minded men shall be cast into the lake of fire We must know then that vntil the spirit hath raised vs from the dead we are but dead men though we seeme to liue and so long as we are thus dead we are separated from the grace of God that is the grace of God is dead in vs and we are liuing vnto all sinne and so not freed neither from the law of sin nor of death Our spirits then are said to be raised from the dead two waies First when it reuiueth and renueth that which is dead in vs And secondly when it slaieth and mortifieth that which is quicke in vs that which is dead in vs is the grace and fauour of God that which is quicke in vs is sinne as concupiscence lust sensuality and such like so that till this spring-time come that the grace of God be seene to flower and bud forth in vs our estate is no better then that of the damned soules for as they at the last day shall be separated for euer from the presence of God so as long as we remaine carnall and vnsanctified men we are at this day separated from the fauour of God and as the damned in their separation doe liue in torments for euer being dead in the punishment of sinne so are we carnall men inwardly tormented in conscience for being dead in the pollution of sinne that is we commit those sinnes for which the damned are tormented and in some respects the damned are better then carnall men for they can sinne no more though theâ—â—gnash their teeth and sâ—et at the iustice of God whereas the wicked and vniust doe still commit sin adding sin to sinne whereby heaping the more dishonour vpon God they drawe the heauier condemnation vpon themselues Further where the Apostle saith He was freed from the law of sinne we must not vnderstand it as if there was any law or commandement to sinne but as Rom. 7.11 that sinne tooke an occasion by the commandement to deceiue vs and to slay vs there being accompulsary and an vnchangeable necessity in vs to sinne as long as we are holden of the flesh that will we nill we we cannot but sinne we being by sin deceiued fiue waies First by concupiscence and lust as was Euah Secondly through infidelity Thirdly by blindnesse of iudgment Fourthly by particular ignorance And lastly by the malice of the heart and if the hart come once to be little worth as Salomon â—â—â—â—â—eth Pro. 10.20 and as it is in all carnall men then is the â—â—â—â—â—antiall law of God which otherwise in it selfe is holy iust and righteous to such men but a law of sinne that is sinning the more because the law forbiddeth it and a killing letter as 2. Cor. 3.6 First in respect naturall men are but flesh sold vnder sinne Secondly in respect hee reading it readeth his owne damnation and a seducing letter inticing them therefore to sin because they are restrained from sinne yea to them as Rom. 3.20 it is the power of sinne and as Rom. 4.15 it is the law of wrath and as 2. Cor. 3.15 it is as a vaile laid ouer their hearts to blinde them and as 1. Tim. 1.9 it is said not to be giuen to the righteous but to the disobedient and as Peter calleth it Act. 15.10 a yoake which neither they nor their forefathers were able to beare meaning thereby what it is to the carnall man and what it was then made by the Scribes and Pharisees who preferred the law before Christ which being but a schoole-master to bring vs to him was by them made a master aboue him to teach him 〈◊〉 it is no maruell though to such as would liue by the law without the life which is in Christ that it proue to them a law of sinne and of death for by the law shall neuer any bee iustified but through faith in the life of Christ must we attaine saluation ROM chap. 8. vers â— verse 3 For that that was impossible to the law in as much aâ— it was weake because of the flesh God sending his owne sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh HEere the Apostle proceedeth to make the matter formerly deliuered more plaine and easie wherin obserue two materiall points First that he taketh away all the power of the law to saue Secondly that this power is giuen onely to Christ who tooke vpon him not the similitude of flesh but of sinfull flesh to condemne sinne in the flesh by whose grace we are only saued without the workes of the law For the first obserue two things first that it is impossible for any to be saued by fulfilling the Law because none can exactly and perfectly doe it secondly from whence this disabilitie proceedeth not from any defects in the law but from our corrupt nature
spoken but I will speake no more for I cannot answer one for a thousand and Chap. 9.15.20 If I were righteous yet would I not plead with thee but make supplication to my Iudge for if I would be perfect he shall iudge me wicked and Dauid often confesseth his vnworthinesse by entring into the meditation of the law of God and Easay 64.6 saith our best actions are but as a menstrous cloth the Hebrew word signifieth a filthy clout vsed by the Surgians to take vp the rottennesse of the flesh and Paul Rom. 7.23 by his owne confession was a captiue to sinne which sheweth it impossible to challenge eternall life by the obseruation of the law and to this end is the song of the Angels in the Reuel 19.1 which giueth all glory to God and none to men for our best workes sway nothing in the ballance of desert nay the grace of Christ maketh not the worke perfect because it is defectiue by concupiscence and is accepted onely in mercy for iustice can accept of nothing as meritoâ—â—â—â— which is not as perfect as Christ himselfe Heere then may be demanded why God gaue the law since there is no maner of proportion betwixt our abilities to performe and the straitnesse of the law to command and hee that laieth a condition of impossibility commandeth vnprofitably This we answer foure waies First by our creation we had power to haue done it and we are onely by our owne disobedience disabled for Adam in his integrity might haue fulfilled it and therefore it is no iniustice with God to giue vs this law which we had strength to beare and haue now made burdensome to our selues being weakened through corruption for when he that can see perfectly pulleth out his owne eies who is to be charged with his blindnesse but himselfe or if he that is rich wasteth his goods with the prodigall sonne none can be blamed for his pouerty but himselfe Or if he that knoweth by climing he must fall will yet clime so high till he fall and hurt himselfe he can cry out of none for his hurt but himselfe or if hee that is comelie become misshapen by lewd companie and diet is anie to bee found fault with for this deformity but himselfe So who can charge this law to bee become impossible but out selues and how came it thus to be but through our sinne in Adam and if we had beene in his stead we had done as he did so as we are the cause of our owne blindnesse nakednesse weakenesse deformity in climing to the fruit of the forbidden tree whereby we lost the power and comelinesse of Gods image after which we were made And shall a Prince therefore lose his iust right and power to command because a company of wicked rebels will not be drawne to obey God forbid Secondly this law thus deliuered is not simply impossible because all the elect haue fulfilled it in the person of Christ Thirdly it shall not be alwaies impossible in our persons partly by our obedience to it in this life and when sinne shall be abolished and our sanctification finished by our absolute performance of it in the life to come Fourthly if God had proposed no other end in giuing it but the obseruing of 〈◊〉 in our corruption then had it indeed beene impossible but it was giuen of the Lord for foure ends first to be conuinced of our shame and filthinesse by looking into the law as into a mirrour which sheweth vs our infirmity and deformity secondly that when heerby we were all shut vp vnder damnation and the conscience conuinced of our Apostasie we might then be stirred vp to seeke remedy in Christ thirdly that being brought to Chrst we might in deepe meditation behold the excellency of the Lords righteousnesse that this might be a great prouocation to make vs striue to come as neere the perfection required as may be the first being before our conuersion the last after our conuersion to keepe downe the rebellion of our flesh to shake off the sluggishnesse of our nature which is most vnapt to enterprise any thing might please God fourthly it was giuen for the reprobate that they should absolutely fulfill it or else be damned for it laieth open their sinnes and the torments of hel ready to seaze vpon them with a despaire of all grace the Lord iustly leauing them in their bloud so as the fire that burneth by the breath of the Lord beginneth in them in this life and though they seeme to men to haue quiet consciences because they sleepe as it were in the top of the mast yet they haue the flames of Gods wrath scorching them within whereas to vs that be elect it laieth before vs our hurt our debt our leprosie our pouerty and our nakednesse that we may runne to Christ to haue our wounds healed our debt released our leprosie cleansed our nakednes couered with his fine linnen Reu. 3.18 and our pouerty enriched with his refined gold and graces so as we see it was not giuen in vaine though it be vaine for vs to seeke life in it Now for the second point namely from whence this disability in the law to saue vs doth proceed and that appeareth in the text to be through the weakenesse that is in our flesh and not through any imperfection in the law Oh say the Papists but there is no man so weake but hath some strength neither is there such weaknesse in the law but it hath some strengh to saue We answer by Scripture 1. Cor. 15.43 The body is sowen in weaknesse where the Apostle speaketh of a dead man in whom is no strength no more is there in the law besides the word signifieth such a weaknesse as is vtterly depriued of all strength so as the reason why the law is thus disabled is through the deadnesse that is in the flesh of man whether we speake of a meere naturall man or of a regenerate man as long as there is flesh in him And in this respect the world is said to be dead three manner of waies though they know the law for first some doe know their sinnes by the knowledge of the law and yet are they dead because they know onely the law and not the true vse of it secondly some by the law do know only their sinnes which bringeth them to despaire and they be miserable dead men Thirdly some by the knowledge of the law doe know their sinnes and also grace for them in Christ and yet said to be dead as Paul Rom. 7.13 confesseth himselfe to bee in respect of the greatnesse of his sinne which wrought death in him by that which was good meaning the law Make it plainer by similitudes when the sunne shineth the blind cannot behold it the fault is not in the sunne but for want of sight in the party so when it thundereth the man that is dease cannot heare it which is no defect in the thunder but through his defect of
the profanenesse of our mindes we make a sauour of death and as it were a trumpet of debate and sedition to consume each other yea Ioh. 6.66 we see how diuers of Christs disciples went backe from him when hee preached a long sermon touching the sacrament of the supper which is a badge of our friendship with God with our brethren which proceeded not from the sacrament but from their rebellion that their sinne might bee made more sinfull yea such contagion is there in our nature as wee make Christ himselfe the authour and finisher of our hope to bee our condemnation a stone to stumble at and a rocke of offence 1. Pe. 2.8 the cause not being in him who is the light of the world but in our selues making him an occasion of our darkenesse Iohn 3.19 which by this light shall be made in the end farre more sinfull and damnable Since then the power of our corruption is so forcible as it is able to peruert all the meanes ordained for our saluation as to make the commandement of God in his law the promises of God in the Gospell the seales of God in his sacraments and the loue of God in his sonne to be vaine and of no value this must teach vs to humble our selues in the lowest degree in a hatred and detestation of our flesh and sinfull faculties of our soule which are as the poisoned soile that either casts vs or corrupts all the seeds of fruitfulnesse or wholsomenes that we throwen into it whereas our sin being disclosed both by the law and Gospell it is the more to bee hated and abhorred because it turneth the edge and benefit of both these to our destruction For what could the Lord doe more to preserue our first parents in their innocency than to set as it were a double fence about his commandement forbidding not onely the eating of the fruit but the touching of it binding the hands that they should not conuey it to the mouth and yet more hath he done for vs taking vs out of the fire by casting as it were his Sonne in the fire though as if we had neuer beene scorched or else being past sense we carrie still the coles in our bosome and will not haue them quenched with the water of the spirit to newnesse of life But let vs not be so wilfull peruerse so strong headed and stifnecked as not to bee turned into the way by the rod of the law but hauing spent the portion of the flesh and wasted the lusts thereof let vs grow in loue with our fathers house for what fruit can we haue in those things whereof we shall be ashamed or which at length shall bring shame on vs Let vs therfore shake off the sinnes we haue delighted in and then haue we suffered in the flesh and then hath Christ suffered in the flesh for vs which if he haue then is our flesh destroied in vs which if it be then shall we cease from sinne which if we doe then shall we liue after the will of God though not in perfection yet reformable to the perfection of his will and then to vs that are sanctified shall not the law be grieuous nor burdensome as Saint Iohn saith 1. Iohn 5.3 but it shall reioice the heart giuing light to the eies and sweetnesse to the taste as Dauid saith Psal 119.7.8.9.10 God sending his Sonne c. This is the second generall pâ—n spoken of at first namely that what was impossible to the law is made possible in Christ wherein obserue foure things First the person which sendeth Secondly the person which is sent Thirdly the maner how he is sent Fourthly the end of his sending For the first which is God consider the cause mooued him to this mercy not any thing in vs but his owne loue and compassion towards vs as it is expressed Ioh. 3.16 God so loued the world that he sent his sonne and Ezek. 16.3.4 It is said concerning the Church of God that at the beginning she was born and begotten of the heathen her father an Amorite her mother an Hittite at the day of her birth shee had no mid-wife neither was shee washed but remained filthy shee had not so much as a swadling clout to couer her neither did any that passed by pitie her but shee was cast out in the open field lay polluted in her blood ready euery houre to perish In which words the meaning of the holy Ghost is to set forth our vnworthinesse our shame and our nakednesse If now an honorable person shall passe by and open his compassion on her and bring her home and spread his owne skirts ouer her feed her at his owne table make her beautifull and aduance her to great honour whereby she that was despised comes to be beloued of all nations and yet she should againe fall to her pollution and become a common strumpet if notwithstanding this vnthankefulnesse and apostasie he should draw her home againe and renue his former fauours towards her no reason could be giuen of this but the free mercy of him that did it euen so hath God like an honorable person full of all power and riches strength and maiesty mercy compassion seene vs polluted in our bloud before our birth borne of corrupt parents brought forth into a more corrupted place which is this world yet hath he said we shall liue he hath caused vs to bud as the flower of the field yea our time hath beene as the time of loue hee hath spread the skirts of his protection ouer vs entred a couenant with vs and we are become his now for vs to enquire the cause of this we can finde none but his willing loue to haue it so but let vs striue by the fruits of our liues to honor him and with the calues of our lippes to praise him that hath thus aduanced his mercy on vs and let vs not doe the worke of a presumptuous whore either in giuing rewards to the flesh or taking rewards of the flesh to fulfill the lusts thereof lest the Lord diminish our ordinary as Ezek 16.27 and feed vs with the blood of wrath and lealousie Againe heere note that the Lord neuer worketh but when it is impossible and the cure desperate in the eies of men for when the Law could not saue vs then rather than hee would want a people and lose the glory of his mercy hee sent his sonne to saue vs. The woman Mar. 5.25 that had her issue of blood twelue yeeres and had spent all her substance among Physitians and auailed not when man could not heale her then Christ did it when he that had beene diseased 38. yeeres and had line long at the poole of Bethesda Ioh. 5.6 and could get none to helpe him in when the water was troubled then did Christ bid him take vp his bed and walke when Ioh. 11.39.42 Lazarus had been in the graue foure daies that it was impossible for man to restore
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
the vengeance as neuer to be forgotten Tosiphone that tooke vengance vpon murtherers yea almost for euery sinne committed they had a seuerall fury which was thought to punish it Yea by this very light of nature they likewise imagined some of these furies to burne the of fendours with torches some to sting with Adders And what bee these furies saith the Philosopher Nothing else but Suae quemque exagitant furiae that is Euery man is tormented with his owne furie which is his conscience the property whereof is to present thy sinne before thy fâ—ce that out of thine owne mouth thou maiest â—ee iudged yea the heathen had such a deepe impression of these tortures as committing some foule and hainous fact without some expiation or sacrifice they thought they should neuer bee in quiet But the greatest instrument which is the second that the spirit vseth to strike feare into the soule and conscience is the law written which is a dead letter and such a sentence that for desert pronounceth damnation as oft as we read it which we must needs conceiue to bee so if wee consider that the least bad thought is damnation though it bee not coupled with consent to bring forth an actuall fruit of sinne What then Is the preaching of the law the worker of this terror And are some by the booke of nature so exagitate and troubled with furies as they cannot rest when they haue slipt into some sinne and yet shall there be some in these daies that are so frozen in Atheisme and so ouergrowne in the weeds of Popery and so possest with the power of the diuell that they are not once touched or pricked in their hearts for their horrible sins but that liuing as diuels they hope to be saued as Saints Indeed it is not be doubted but that now there is greater Atheisme in some and lesse sorrow and remorse for sinne in others then was in the heathen and yet it was the iust iudgement of God then as Paul saith to giue vp the heathen into a reprobate sense Rom. 1.28 that they might receiue in themselues such recompence of their error as was meete and therefore much more in vengeance doth the Lord deliuer vp these men to be beguiled of their owne fancies and to become senssesse in their owne sins since they profit not by this booke of the written law pronounced by the Lords owne mouth and deliuered by the Lords owne hand the truth whereof ought not to be called in question though these men really confute it by their liues thinking there is no Christ to saue nor God to punish nor conscience to accuse nor diuell to torment but with scurrility do scorne at the wholsome disease of tendernesse and terror of conscience which they themselues at their separation shall finde so great as neither themselues can still neither in truth can it be stilled And howsoeuer many peraduenture haue commanded their conscience to be silent and put away the euill day far from them and think themselues safe inough if they may be let alone till the last day yet we haue seene some of the eldest sons of Sathan after a long and redious hypocrisie wherein they were fallen asleepe to haue beene so fearefully astonished in the end and plunged and cast down into so deepe despaire as they euen seemed to heare the very echo of the damned spirits which is a most hideous and terrible sound in the eares of the most carnall man that is and could by no meanes bee comforted or any whit eased but haue either hanged themselues as Iudas did or otherwise died in a sense of hellish torment in this life For as in a seared peece of flesh there is alwaies left in the toppe some crust but vnder that there is euer some pregnant sense so if the Lord once pare away from the soule that is cauterized and crusted then is the feare and terror of those men greater for they feele the flame of the Lords indignation which the elect neuer doe hauing by a sanctified wisedome preuented this extremity by seeking remedy in Christ who giueth and neuer vpbraideth Now to prooue that the Law is such a dead letter as being rightly vnderstood it is impossible to keepe thy selfe from despaire in respect of any thing which in thine owne person thou canst deserue obserue that this law of God teacheth that lust in thy heart is absolute adulterie Mat. 5.22.28 and that anger in heart is flat murder wherein it goeth beyond and surpasseth all the laws of any earthly Prince which free the heart and extend onely to the act whereas this law bindeth both the outward man from working and the inward man from compassing mischiefe Now if thou come to weigh and examine thy selfe in this ballance and take this law for a touchstone to trie whether thou beest gold or drosse thou shalt find thy selfe too light but refuse for who can say I haue not offended who can say I am not crazed nay whateuer thou art thou canst not clear thy heart of these such like passions of heat betokening wrath and of corrupt thoughts bewraying thy vncleane heart But if thou enter into this consideration that though thou thinke of such things and thy heart reprooues thee yet that in the strict construction of this law if thou hast but a wandring or wanton thought in the precisenesse thereof thou shalt be damned for all and euery particular power both of body and soule ought to bee taken vp for Christ and wholly vsed to his glory so as if thou callest in doubt the truth of the Scripture though thy heart abhorreth it it is damnation If thou examine thy selfe according to this rule and yet escapest from the sight of despaire it is hard nay it is impossible for this is the sharpest edge of the law and the most fretting corasiue that eates out the dead flesh of our sinful hearts that sounds the bottome of mans vast soule and toucheth the sinnes that lie betweene the skinne and the bones Since for our very thoughts alone by the tenth commandement without consent we are culpable of iudgement which S. Paul Rom. 7.7 expresseth by speaking in his own person I had not known lust that is the fountaine and seate whence lust doth spring except the Law had said Thou shalt not lust Heere then we must needs confesse since this ought to bee euery mans examination that if we doe not examine ourselues after this sort formerly set downe it is a signe we haue not this spirit of adoption because we haue not had the spirit of bondage Now this is no examination of our selues to liue morally as to receiue the testimony of men that we are honest in giuing perhaps a groate to the poore and pardoning the forfeiture of an obligation and such like and yet not sticke to prophane Gods sabbath to contemne his messengers to poure out othes by Faith which includeth the whole blessed Trinity and say it is nothing
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
nature but this is onely spoken in way of comparison by a figuratiue or borrowed speech speaking that of the dumbe creature which is onely to be applied to vs of vnderstanding for if there be such a feruent desire a longing a sighing and a mourning in these senselesse creatures for our deliuerance from this bondage of corruption vnder which wee are now held how much greater then should our desires willes and affections our sighings and mournings be who are sensibly and feelingly to be made partakers of this heauenly glorie and to this end is their feruencie brought in to stirre vs vp to the like or greater as a thing more neerely concerning vs. The like phrase of Scripture attributing life sense desire and affections to dumbe creatures is vsed in many places as Psal 114.3.4 When Israel went out of Egypt the sea saw it and fled Iordan was driuen backe the mountains leaped like rams and the hilles like lambes and vers 7. The earth trembled at the presence of the Lord the Prophet bringing in the creatures magnifying and reioicing at the maiestie of God in the destruction of his enemies and at his mercy in the deliuerie of his Saints that since these sensilesse creatures in their obedience in their kinde seemed to see this glorie and triumph at it much more should the people themselues that visibly saw it and sensibly felt it be rauished as it were with ioy at the so powerful presence of the Lord in making the sea as the drie land for their escape and rescue from the sword of their enemies After the like maner doth Dauid Psa 148.2.5 bring in the creatures in course as they were created praising the Lord in their kinde not in any forme or phrase of speech but the beautie of the Lord appearing in them by their obedience in obseruing that course wherein they are set heereby inuiting and stirring vs vp that haue sense feeling reason and vnderstanding to be more mindfull in our praise and thankesgiuing to God who are filled with greater plenty and haue a more spirituall and diuine beautie shining in vs than they haue So Esay the Prophet chap. 14.7.8.9 in derision of the tyrannie of the king of Babel bringeth in the whole world singing for ioy the firre trees and the Cedars of Lebanon reioicing and hell it selfe mooued at the death of so gold-thirsty an oppressor as he was as if it feared lest hee would trouble the dead as he did the liuing teaching vs by this that if the insensible creatures doe seeme to spread their boughes and bud foorth their flower at the destruction of tyrants as bringing rest and quiet to them how much more should we be affected at it that taste the smart of their crueltie and are kept but as a spoile and pray to saciate their bloudie and butcherly desires So Ionah 3.7 sackcloth must be put vpon the beasts and they must be kept from feeding as if they sorrowed for the affliction hung ouer their land not that they had sinned or could haue any affection of griefe in them but by this that the people might the more acknowledge their vnwoorthinesse as deseruing iustly not onely to be plagued of God in their persons but euen to be depriued of the vse and beenfit of the creatures whereby their present life was maintained And thus are the creatures brought in heere by the Apostle as inwardly smitten with sorrow for the sin of man and for his pollutions on the earth and longing after the aduancement of the sonnes of God to glory to set the sharper edge on vs who are to taste as it were the full cup of the Lords bountie and glorie in the highest heauens who will thus exalt the horne of his Saints Further vnderstand that by Creature in this place is meant all the creatures in the world as appeareth vers 22. where it is said that euery creature comprehending all doth grone with vs howbeit there are two sorts of creatures heere exempted namely Angels and men both elect and reprobate for the Angels elect they wait not as groning vnder vanity otherwise they desire it for the reuelation or triumph of Gods Saints in heauen because they alwaies stand before the Lord behold his glory Mat. 18.10 It is true indeed as Lu. 15.10 That the Angels of God reioice at the conuersion of a sinner because more glory is brought to God by his saluation but they need not this affection of groning or sighing heere spoken of because they are in paradise before the throne of God already Neither can it be meant of the reprobate Angels the brood of the diuell for first they wait not for vs vnlesse it be as Ren. 12.4 the dragon waited for the deliuerie of the woman to destroy vs neither doe they waite vpon vs vnlesse it be as Matth. 4.1 the tempter waited vpon Christ in the wildernesse Secondly they waite not for themselues for they feare nothing so much as the perfecting of Gods elect in number because that is the time of the perfefection of then torment at which they tremble Lames 2.19 the diuell euer thinking that Christ hasteneth too fast and commeth before his time to torture him Now for men it is not ment in this verse of the elect as appeareth by the words themselues for the waiting is not by them but by the creatures for them till they shall be restored to their libertie in glorie and so much is plainly set foorth vers 23. And not onely the creature but wee also that haue the first fruits of the spirit do sigh c. bringing the elect their waiting in by themselues not folding them vp in the general word creature Concerning the reprobate it is not meant of them for they are but of two sorts the one such as Peter speaketh of 2. Pet. 3.3.4 There shall come mockers which shall walke after their lusts and say where is the promise of his comming thinking because the Lord hath beene patient so long therefore the day of iudgement is but a tale to keepe men in awe So as these men cannot waite for Christs comming since they denie it and deride it the other are such as know there shall be a day of reckoning but feare it and put it farre off as loth to see it as their father the diuell because then they shall receaue according to that they haue wroughâ—â— the flesh which at that time shall turne to their sighing and groaning because they denied to themselues sorrow and griefe in the flesh So as all creatures but men and Angels are meant heere where we see the concordance and agreement as it were of the whole frame of heauen and earth not â—arring but ioining in one that they might be at the end of their labour and vanitie by their dissolution and change of their subiection into immortalitie Where it is said When the sonnes of God shall be reuealed we may vnderstand it fiue waies First that it is spoken in this
heauen and a new earth for the first heauen and the first earth were passed away which agreeth with that 2. Pet. 3.10 The heauens shall passe away with a noise and the elements shall melt with heate and the earth with the works therein shall be burnt vp and howsoeure to our dimme and vnstable sight the heauen with the furniture thereof seemeth very glorious and beautifull yet euery day they decay and diminish by little and little and are alreadie as an old worne and rotten garment readie to be cast off and folded vp by the Lord. Hauing thus seene the threefold subiection of the creatures first vnto diminution of their first estate secondly vnto profanation and pollution thirdly vnto dissolution it now followeth to speake of the second thing pointed at before namely by whom the creatures are made thus subiect and this is set downe in the end of Vers 20. Not of their owne will but by reason of him that is God which hath subdued it vnder hope that they might heerein obey the Creators commaundement who was pleased to signifie by their wauering and transitorie estate what the weight of his displeasure was for the sinne of man yet was his mercie such as he would not subdue the world euer lastinglie vnder his curse but gaue it hope that it should be restored Where learne the great seueritie of Gods iustice and vengeance for the rebellion of our first parents which bounded not it selfe within the body of man who was the sole offender but extended it selfe as a cloud ouer all the inferior works of God which were made for man as his seruants And this sheweth the offence to be very high that it drew so heinous a plague after it for we must not in our vaine and peruerse thoughts against the wisedome of God lessen the sinne of Adam as being but the eating of an apple which was a small matter since he eat so temperately as but to â—â—ste of it and did neither spoile nor digge vp any of the trees of the garden making God as a hard and niggardlie master that will take so exact an account and strict reckning of his Steward for euery particular fruit committed to his charge and heereupon will dare challenge God as if his hand had beene too heauie vpon him O beware of these damnable and hellish conceits For first know thou it is the marke of a reprobate to thinke with Cain Gen. 4.13 thy punishment greater then thy offence for herein though it be but in secret doeth he secretly charge God with crueltie who as Abraham saith Gen. 18.25 being Iudge of all the world cannot but doe right Againe the libertie that Adam had to fill himselfe of all the other trees this one excepted sheweth the admirable bountie of the Lord that of all sorts of fruit he kept but one for himself as of all the daies of the weeke he hath reserued but one in a speciall sort for his own vse being herein more sparing to himself then to Adam or to vs yet do we profane that most because it is none of ours as Adam did thirst after that tree most because by speciall commaundement it was forbidden by God wherein his rebellion was much increased that could not be thankefull for the store he had but as if he should starue if he wanted this that was forbidden must set the edge of his appetite vpon this which was so forbidden threfore hath God measured foorth an euen plague of perfection equall with his sinne of presumption being punished not only in himselfe but in his whole posteritie with sorrow not only vpon his body but with anguish and horror vpon his soule also and not only with trouble and vexation in the beginning and entrance into this life being naked and not able to clothe himselfe hungrie and wanting strength to feede himselfe weake and not of power to arme himselfe but also being followed and pursued of this vexation both in the continuance and in the end of his life feeding sowerly vpon his labour and dying lothsomely if the curse were not remoued in Christ and languishinglie vpon his bed his paines heere being but the forerunners and remembrancers of weightier that are to come in the life to come Nay the Lord hath made his iustice like a hooke to runne thorough the nostrels of all his creatures they being all accursed for our sakes for as Iob saith Chap. 5.6 Misery commeth not forth of the dust neither doth affliction spring out of the earth meaning originally of it selfe but by reason of the sinne of man this being prefigured out vnto vs Leuit. 15. vnder the law for when one had the Leprosy the bed he lay on the stoole he sat on the basen he washt in was vncleane the companie he kept yea he that laid his fingers on that the leper had touched was vncleane also which setteth forth the spirituall leprosy of our soules through sinne and that all the creatures whereon man laid his hand or where on he slept yea or whereon hee lookt were polluted and defiled through his vncleanenesse so as whether wee looke aboue vs or about vs to heauen or to earth on the right hand or on the left before vs or behind vs or round about vs we can not but behold Gods great but yet his iust seueritie and vengeance for our transgression in Adam who would not exempt the poore creatures from his stroke which as we may say were in themselues harmelesse and innocent and this well weighed should make vs sigh and grone and mourne and cry for our sinnes that caused then so heauie a curse as hath euer since caused the world to weare as it were her mourning apparell the earth euen for the sinnes committed in our flesh hauing oft times her fruit ready ripened in her wombe and yet wanteth strength to be deliuered being eiâ—â—â—r blasted in the blade or not full eared for lacke of the latter raine so that if our meditations were sanctified as they ought as oft as we see a sheepe led to the slaughter so oft should we thinke and acknowledge that we haue deserued death better then the silly beast we being only in the sinne and the creature subiect to this vanitie but through our corruption And this must make vs take heed how we giue the raines to our affections which will soone ouerrunne and corrupt our religion for if God was so deeply displeased with sinne when it came alone into the world how doe wee vrge and prouoke him to wrath in these dayes that bring foorth so many new inuented sinnes that the dragon draweth not now with his taile the third part as he did Reuel 12.4 but euen all the starres of heauen after him there scarce being any sound professor to be found that either poisoneth not his religion with an opinion of indifferencie or mingleth it not with so much feare of man as he is farre short of that zeale that the Lord requireth of them that be worshippers of
in hell then feele this great want and sustaine this great torment of recouering it againe For first when thou considerest the losse of thy former paines which thou spentest in the mortifying of thy flesh that secondly when the spirit is abated Mark 9.18 the power of Satan is increased and that he cannot be dispossessed without great violence and euen rending thee in peeces as appeareth by the dumbe man in the Gospell Thirdly that if thou die at this time as Ezech. 18.24 all thy former righteousnesse shall not be remembred but thou shalt die in thy present sinne and fourthly that as a man dangerously sicke and somewhat recouered and after by misgouernment falling into a relapse it doth exasperate and increase the disease and as a wound halfe healed to come to a new incision cannot be without greater paine then before and for a man halfe in his iourney to returne backe againe when hee must needes goe thorow cannot bee but a great discontentment So when thou remembrest the great conflicts thou hadst at first when thou didst enter thy name into the schoole of Christ and considerest that now thou must abide greater it shall be halfe a hell to thee to be brought seriously without guile of spirit from the detestation of thy sinne as we may see Psal 32.4 before Dauid could be brought to confesse his sinne of filthinesse and of murther hee saith that very care had eaten his bones not but that in his priuate chamber hee had confessed it to the Lord but before he could come to taske his conscience and to set it as it were vpon the racke to bee rent in peeces by his confession of it before men and to abide patiently the shame of the world for it hee seemed to bee plunged into the deepe of deepes as himselfe saith Out of the deepes O Lord haue I cried vnto thee Euen so when the spirit of the Lord is abated in thee thou shalt finde it will not bee regained by some sleight worke and ssubbring vp a short praier as Lord haue mercy vpon me but thou must come to the case of Dauid euen to pine and wast away and to haue the moisture dried vp within thee yea consider his tedious trauell before he could repent suddenly And if he was beaten thus farre of the Lord with Scorpions of whom the Lord had protested that he was a man after his owne heart shalt thou thinke by a pang of deuotion and superficiall praier to recouer that sweet comfort thou hast lost in the Lords spirit Nay know that if thou temptest the Lord so farre as to withdraw his spirit from thee it shall cost the deere before thou canst inioy it againe and if thou breake foorth into sighes and grones which fill the heauens euen in this doth the Lords mercy greatly appeere for hee might giue thee vp into hardnesse of heart and neuer trouble himselfe to restore his spirit againe vnto thee But thy sorrow must be so great thy praiers so feruent and thy sighes so many as to crie out with Dauid Psal 51.8 Heale the bones O Lord which thou hast broken Let vs beware then how we distemper our selues spiritually for feare the arrow-head of the Lords wrath should rankle in our sides and let vs take heed with the Apostle how we greeue this spirit for if Adam might haue had the whole spirit taken from him in respect of his Apostasie who was perfect in his creation how much more may wee that haue receiued but the earnest of the spirit and the first fruits thereof in Christ Iesus Howbeit as the euill spirit in an hypocrite may be cast out and yet hee may returne to his vomite againe 2. Pet. 2.22 and his casting out was but in regard of his enlightening for the time and he was not gone out indeed so in the elect the spirit and the working of the spirit may be interrupted for a season but it cannot cleane be taken away Againe consider where it is said Quench not the spirit that all Scripture commandeth alwaies the contrary to that it forbiddeth as 2. Tim. 1.6 the contrary vertue to this heere spoken of is commanded I charge thee saith Paul to Timothy that thou stirre vp the graces of God which bee in thee the word in Greeke signifieth To keepe the fire burning giuing vs to vnderstand that this spirit is a flame kindled by the holy Ghost which Satan the flesh and the world labour to blow out so much the more carefull therefore must wee bee to foster it and maintaine it that it neuer go out Heere then must be considered the sleights of Satan-to blow it out and alwaies by the cleane contrary wee must labour to keepe it in for as the flesh lusteth against the spirit so must the spirit likewise against the flesh The first motion therefore Satan stirreth vp in vs to quench the spirit is to lust after euill not to lust after nothing which temptation he threw into the eies of Dauid as hee walked vpon the roofe of the Kings palace 2. Sam. 11.2.3 to lust after Bathsheba Vriabs wife As earnestly then as the flesh lusteth after euill so earnestly and more must the spirit lust after good things as to say with the Prophet Dauid I am ready vpon euery occasion to do thy will O God neither yet must we not deceiue our selues for euery lusting after good things is not of the spirit for it is easie to doe many good things wherein thy affections are not strained and to abstaine from many euill things to which thou art not tempted but thou shalt know whether the spirit do fight against the lusts of the flesh by this if any thing do directly oppugne the affections of the flesh if thou take part with the spirit and crosse thy affections in this thou maintainest and dost cherish the spirit As Dauid 1. Sam. 25.13 vpon a churlish answer giuen by Nabal in a passion of anger was resolued to kill him but vpon the intreatie of Abigail Nabals wife hee was pacified and entred into consideration of the greatnesse of the sinne of murther and blessed the God of Israel and the counsell of Abigail that had kept him from shed ding of blood Secondly if Satan cannot get vs lust for euill he will striue to get vs either doe nothing or else to spend our time in trifles and in pastimes to driue away dumps with vaine delights which may sometimes bee vsed for recreations to make vs more fit to walke in our callings but if we play to play that is suffer our hearts to be stollen away and snared in the pleasures of this life then the Lord will iudge vs as vnthrifty seruants that haue not gained by our talents Our labour therefore must be on the contrary since euery man hath his taske set him and God is our ouerseer though presently not our reuenger that wee fall not asleepe with new wine but according to the Apostles rule Ephe. 5.16.18 that we redeeme
grace of God the second is the matter of instruction and this is to be considered two waies first by shewing what things we are to forbeare which is twofold first vngodlinesse in respect of religion secondly worldly lusts as furtherers to prophannesse Secondly by shewing what things we must incline vnto which be three first sobrietie of life secondly to liue righteously toward men for the duties of the second table thirdly to liue religeouslie in respect of the worship of God Last in verse 13 there is propounded an effectuall meanes whereby we may be the better affected and more earnestly prouoked 〈◊〉 follow this counsell which is an expectation or hoping for of a more excellent glorie which shall be giuen at the appearing of the Lord Iesus for hardly can a man throughly mortifie himselfe vnlesse he propound to himselfe a more excellent reward in the life to come For the first that is the grace of God which is the teacher this that is so called heere may be iudged and resolued to be the Gospell or the doctrine of the Gospell by the end of the tenth verse that yee may saith the Apostle adorne the doctrine of the Gospell which is called grace by the effect it worketh in the hearts of men namely because it bringeth vs to the grace of Christ through the remission of our sinnes in his precious bloud And therefore Paul Rom. 1.16 calleth the Gospell the power of God vnto saluation to euery one that beleeueth whatsoeuer he bee Iew or Grecian and Eph. 1.13 sheweth how that by trusting and beleeuing in the word of truth the Gospel of our saluation we are sealed with the holie spirit of promise And 2. Thes 2.10 the reason is giuen why men are reiected and cast from Christ because they receiue not the loue of the truth that they might be saued For as S. Peter saith 1. Pet. 4.17.18 Where shall the vngodly and the sinner appeare and what shall be the and of them that obey not the Gospell Secondly this grace of God doth perswade vs thus to liue as is heere prescribed by this token that it bringeth saluation so as obserue he doth not say simply The grace of God hath appeared and teacheth vs c. but that grace which bringeth saluation doth beseech and teach vs to reforme our liues because saluation is already purchased Euen so Christ and his forerunner Iohn Baptist Matt. 3.2 preached amendement of life for remission of sinnes because the kingdome of God was at hand that is the Gospell so called because none shall enter into that kingdome that hath not first entered into the kingdome of grace So Paul when he had folded and enwrapped all vnder sinne and had taught the points of our predestination Rom. 9.10 in the 12. chapter and 1. verse he beseecheth them by the bowels of the Lord Iesus to be renewed in their mindes and reformed in their liues And Rom. 6.12 he exhorteth them that sinne may not raigne nor haue dominion ouer them because they are called to the grace of the Gospell to bee iustified in the blood of Christ So Peter 1. Pet. 1.17 from our redemption draweth an exhortation to new life If saith he yee call God father passe your time in feare and Paul 1. Cor. 6.20 exhorteth to glorifie God in our members because we are his and not our owne being bought with a great price So as this is the most effectuall persawsion that can bee â— Cor. 7. â— because we are alreadie washed to keepe ourselues cleane Further obserue that the Gospell being brought in heere not simply perswading vs to purity cleannesse of life but as bringing saluation with it that as all benefites may perswade so there bee three sorts of benefites especially that may perswade most of which saluation is the greatest The first kind of benefite to perswade by is deliuerance from some great extremity the second is an aduancement from a base estate to some high dignity the third is a benefite that ioyneth both these together and this is most forcible How farre the first of these may preuaile Dauid sheweth 1. King 1.29 who when hee would assure Barsheba his wife that Salomon should succeed him in his kingdome to giue the best security he could he protested As the Lord liueth that hath deliuered my soule from aduersity thy sonne Salomon shall raigne after me as if he should say as hee was to bee thankfull and obedient to the Lord for these his deliuerances so he would pledge and gage this to her vpon the certainety of Salomons succession For the second sort when from a base condition a man is aduanced to some speciall preferment and how this preuaileth appeareth in Ioseph Gen. 39.8.9 who by the force of this argument beateth backe the assaults of his Ladie and Mistresse for he bearing in minde the speciall benefites of his master towards him reasoneth thus I Ioseph by my masters fauour am now the greatest in all his house being at first a bond-man there is nothing but he hath committed to my charge onely thee hath he reserued to him selfe how is it possible then I should commit such a villany to so kinde and bountifull a master making his owne aduancement as a bulwarke to driue backe the siege of his mistresse incontinency thereby euen to stoppe her mouth by appealing to her owne conscience that weighing how his master had dealt with him there could bee no excuse for him if hee should commit such a villany For the third wherein both these concurre what heart can bee so vngratefull as not to bee perswaded to yeeld obedience to him that hath performed both these If a man committing some criminall offence and when the stroke was euen ready to be giuen in that very instant of his anguished minde as for death it selfe so for so shamefull a death the King should send him a pardon and after aduance him to some honorable office therby to grace him for his former indignitie and to cleare him of his former blemish if this man should haue any suite recommended to him from his King which sute should carry with it some remembrance of his deliuerance were it possible for that man but to execute this commandement and to further this suite with great loyaltie Surely hee could not but doe it Let vs see then how farre the Gospell may preuaile with vs since it hath brought saluation which implieth and presupposeth that there was damnation before for wee were the heires of Sathan without Christ without light wrapped in the chaines of darknesse ordained not to the execution of the gibbet but to bee iudged after the passing of a few daâ—es in trouble and vanity to be tormented eternally with the damned from this hath the Gospell brought vs therefore when we are tempted to sinne we should say vnto our selues As the Lord liueth that hath deliuered my soule from death I will not doe it and haue this suite commended vnto thee not to wallow in the
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
faith were spiritually conioined to Christ who is the Lambe slaine from the beginning of the world and they were not saued by their regeneration and workes of faith for these were but effects of their first vniting to Christ spiritually which speech of our coniunction with Christ is like that of the true Catholike Church who are said to bee members of another though they be seuerall persons in respect of the mysticall reference which they haue to Christ their head Further they obiect Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one many are made righteous Whereupon they inferre that it must be proportionable euery way and that as corruption is naturally deriued from Adam to vs and his very corruption really abideth in vs so Christ must really deriue his righteousnesse from himselfe to vs or else say they the example holdeth not To this we say as in Adam we are truely sinners by his sinne and that not by imitation but by imputation for that one sinne of Adam which condemned all the world was onely committed in the person of Adam so the iustice of Christ is no more in vs then was that sinne onely of Adam which made vs all to be damned and the punishment of that sinne brought originall sinne and the generall corruption And say they though all are saued through the obedience of Christ yet as after the sinne of Adam originall sinne was deriued to vs so must Christ his righteousnesse needes be in vs. We answer true it is they agree in this Adam giueth vs that be hath by the participation of his flesh Christ giueth vs that he hath onely by the communication of the holy Ghost Againe we say as euery man dieth of his owne disease and yet it may be he had that contagion from another so for Adams sin as it was imputed vnto vs we die and yet not for Adams sinne aloue but for our owne for in vs there is the very matter of corruption but Christs righteousnesse is not in the flesh but in the spirit for though we may haue perfect sinne yet we cannot haue perfect righteousnesse Againe there be three degrees in Adams sinne first by imputation secondly by propagation and drawing the filthinesse of Adams sinne really into the soule and flesh of man Thirdly we are condemned iustly by the imitation of Adams sinne in as much as when we come to discretion we sinne as Adam did but rigteousnesse is spirituall and hath but one degree onely by imputation and not by imitation for who would goe to hell to suffer as Christ did And yet there is somewhat in Christ not imputed to vs but deriued to vs yet no matter to iustifie vs that is the sanctification of his nature which is the renewing of ours and this holinesse we must haue actually in vs but all this is after our conuersion wrought meerely in the obedience of Christ his blood IAMES chap. 2. vers 25.26 verse 25 Likewise also was not Rahab the harlot iustified through works when she had receiued the messengers and sent them out another way verse 26 For as the body without the spirit is dead euen so faith without workes is dead VNto the example of Abraham the Apostle matcheth this of Rahab to shew how by this excellent worke she did proue her selfe a conuert Israelite from a cursed Cananite wherein first is questionable why the holy Ghost should vouchsafe to sort Abraham that most reuerend father of the faithfull and of the Patriarkes with a woman who was for her condition base because a victualler for her country cursed because a Cananite for her conuersation infamous because a strumpet and leaue other excellent examples of worthy men which might seeme to haue beene a lesse disparagement to Abraham whereto is answered that there is a speciall cause why saint Iames setteth this example downe aboue the rest because to the example of Abraham it might haue been replied that he was a singular and rare man so 〈◊〉 might be compared with him none did euer exceed him and many were inferiour to him and yet haue beene saued and therfore that the Apostle should not too much insist vpon the example of Abraham for this cause he hath chosen such a one as there is so many degrees betweene Abraham and her as if it bee aboue our reach to match Abraham yet wee may bee ashamed not to onermatch a whoore And if wee can neither imitate the highest nor bee equall with the lowest let vs boast neuer so long of good workes and faith it is certaine wee are monstrous hypocrites and cannot bee saued Secondly in this example wee must wisely consider what worthy things there are in this worke of Rahab taken out of Iosh 2.1 that it should receiue this honour to bee matched with the noble acts of the Patriarkes both by this Apostle and in Hebr. 11.31 Wherein wee must examine the lawfulnesse of her act not onely to conceale them that came as spies but to abet comfort and conuey them away since they came to espy the land which tended to the desolation of the whole countrey and subuersion of the state Which maketh nothing for them that send Emissaries and Iesuites into this our land to steale away the hearts of the people from their lawfull Soueraigne For in that Rabab did thus aide comfort and abet them shee did it not because they came to vsurpe and assault the countrey for if they had had no right but onely had come to haue made a larger extent of their Princes territories it had beene in them a fellonious purpose and as much as rouing vpon the sea and robbing by the high-way and if shee had suspected they had come to this end without hauing any better right vpon paine of her soule shee should haue discried it otherwise she had beene disloyall to her Prince and State but in that shee did conceale it shee knewshee had her security from heauen that cursed should all those bee that resisted the seed and race of Abraham she knew that by the mandate of the almighty the land was giuen vnto them and that they that dwelt therein were but vsurpers and therefore were bound to yeeld it vp as from God And if vpon this knowledge she had not protected them as 〈◊〉 did the Angels Genes 19.8 she had beene guiltie of their bloud she might haue beene vsed like Tarpeia among the Romanes who when shee had ingaged them to deliuer vp their bracelers vpon recompence of yeelding vp the Citie and Tower the fouldiers ouerwhelmed her in stead of giuing her the bracelets but all conditions made by Rahab were performed by the spies to shew that the whole worke proceeded from the Lord. Now for the letting them out by night though it bee not lawfull by the lawes of such defenced cities and places to scale the walles in the night time yet vpon the equitie of the cause and in the case of necessitie it may bee excused