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
sinnefull flesh wherein we are to beleeue that Christ is the naturall sonne of God and the sonne of Dauid but not naturall for he was not begotten of man his seed being vncleane but he was conceaued of the holy ghost and so became man like vnto vs sinne excepted therefore it is heere said in the similitude of sinnefull flesh not in sinnefull flesh and in this similitude he was both in the sight of men and of God in the sight of men for all the while he was on earth he was seene to be subiect to the miseries of sinnefull flesh both in his life and death to hunger for he was oft so to pouerty for he had not whereon to lay his head to persecution for he fled and withdrew himselfe from much violence intended against him to griefe for he wept and sighed for the death of Lazarus and the destruction of Hierusalem to slanders for they vpbraided him that he wrought by the power of the diuel to temptations for he was carried by the Spirit into the desert for that purpose to accusation by false witnesses to colour the sentence of death against him to scourgings to scoffings to reuilings to the crosse to death it selfe all which was seene to men by some that grieued at it by most that iested and reioyced at it He was also seene in this similitude by God himselfe for though he was deliuered and tossed as it were from pillar to post from Annas to Caiaphas from Caiaphas to Pilate from Pilate to the Souldiers from the Souldiers to the Citie from the city to the Iudgement seat from thence to the inferiour officers to be beaten with reeds from thence to the gibbet though all cried by the perswasion of the high priests Crucifie him doubling it in the aire with a most damnable echo yet was all this done as Peter saith Act. 2.23 by the determinate counsell of God the heauens hauing decreed that the earth should open as it were to swallow him because he represented our persons more liuelie then Iacob did the person of Efau Gen. 27.21 so as for the time he was heauily crushed with the weight of Gods indignation which appeared by the conflict he had with the wrath of God sweating droppes of blood by the basenesse deiection he felt in himselfe crying out that hee was forsaken an 〈…〉 doth proue he was in the similitude of sinnefull flesh in the sight of his father and that it was necessary it should be so being man to satisfie for man and God to get the conquest of death hell and condemnation For the fourth which is the purpose he was sent for It was to abolish sinne and to condemne sinne in the flesh speaking metaphorically or in a borrowed speech meaning heereby that there was great pleading in heauen before the seat of God betweene Christ and the diuell the seed of the woman and the serpent the diuell challenging of vs to be his first because in our first parents we gaue more faith credit to him then to God for when God had wrapt vp condemnation in the forbidden fruit we thought it to be the hidden treasure of diuine knowledge when he had sweetned his inhibition of this one tree with the free vse and liberty of all the rest as if we should starue for meat our appetite must be enflamed to this aboue the rest and when he had enioyned a law vpon our fingers as not to touch it then doe we through the strength of suggestion prefix our eies on no other marke then to gaze on it thereby to insnare our hands to snatch at it Secondly whereas Adam had his birth and creation in innocency which was but a particular allegation for him yet we that are his posterity haue our beginning from corruption as if in our generation we vowed a course of vncleanenesse and doe performe this vow by plunging the whole man into the lake as it were of impiety and therefore in our liues resembling his likenesse by walking in the workes of darkenesse he impudently would haue faced out the matter as if heauen had beene but the hall of iustice fit for the maiesty of God to sit there and not for vs to abide there longer then while sentence is in giuing But when Christ against this had truly alleaged the eternity of his generation in respect of his God-head the cleannesse of his conception in respect of his man-hood how in this person of ours he was euer sanctified in this flesh of ours had vanquished the fierce temptations of the diuell and how we in our owne persons by the water of the holy ghost are daily washed when by this hard pleading of Christ on our side we were by the sentence of God vnshakled as prisoners vniustly detained and had our absolution written in our foreheads that the damned might see it to their discomfort then the sonne of God hauing by this his trauell oâ—ened the insearchable riches of his fathers mercy toward vs he condemned sinne in this flesh and purged as it were euery veine of the hidden filthinesse lay in it and made vs members of his body So as from hence learne to measure the benefit thou hast by Christ that he is no further sent to thee then he hath destroied sinne in thee for if thou settest vp a seat for profanenesse in thy heart sowing thy fruit to the flesh and liuing to thy selfe then as 2. Cor. 5.15 Christ died not for thee and he was sent to die that by his death thou mightest liue to him beware therefore thou doest not examine thy selfe too slightly in this matter for it was easier for the Lord to create a new heauen and a new earth then to raise thee from the dead and to abolish sinne in thee which kept thee vnder the dominion of death hee hauing no resistance in the one and in the other hauing the rebellion of thy nature to hinder him so as thou must not measure the death of sinne in thee by the auoiding of grosse sinnes which the sunne hates to shine vpon but euen by thy practise and delight in smaller sinnes for if these doe keepe their course in running priuatly through thy life as the bloud doth in runnig secretly through thy veins it keepes out the spirit which should raise thee from the old Adam to the new from rebellion to obedience from darknesse to light from hell to heauen Striue therefore as in thy ignorance to please the flesh so by thy knowledge to content the spirit that as pride pleased the flesh so humblenesse of heart may please the spirit and that for the assurance of Christ to be thine thou maist doe euery thing contrary to that thou didest before after the example of Domitian the Emperour who was answered if hee would gouerne vprightly he must doe contrary to that the gouernours had done before who ruled with crueltie and tyrannie ROM chap. 8. vers 4. verse 4 That that righteousnesse of the law might
the naturall powers of this life decrease by age and by infirmities but so it must not bee in our spirituall life for in this we must neuer neither stand still nor goe backward nor grow downward but still be stedfast in faith and walking on in loue like men alwaies running a race till wee haue attained the prize which prize is glorie Againe consider for this spirituall life that as the body whiâ—â— it hath the soule is but a naturall bodie spending like oile in the lampe and cannot but in the end die yet after this life shall be called a spirituall bodie not in substance but because in the resurrection it shall be quickned by the spirituall power of the holy Ghost so a man that hath but a soule if hee haue not the soule of the soule that is the spirit of God to quicken it he is but a naturall man and must needs be damned Againe as a bodie raised vp and quickned by another power can neuer die so the soule being a spirituall soule and hauing once receiued the earnest of the spirit and the power of sanctification from the holy Ghost can neuer die And in this respect we are exalted to a greater priuiledge than Adam had in his creation and it fareth better with vs than it did with him for it was aâ—btrarie with him and rested in his will to die or not to die whereas we hauing once drunke of the water of life and once tasted of this spirituall life we may neuer thirst and as S. Iohn saith 1. Iohn 3.6 we cannot sinne Ioh. 6.54 that is not to sinne but that we purge our selues vpon reproose and recouer our selues when we fall Further obserue hence that there is a double death and a double life first there is a death in the present corruption of sinne whereby in this life we deserue damnation Now that there is a death in this life is prooued 1. Tim. 5.6 the widdow that liueth in pleasure is dead while she liueth and Ephes 5.14 Awake thou that sleepest and stand vp from the dead and Reuel 3.1 it is said of the Church of Sardis Thou hast a name that thou linest but thou art dead Secondly there is a death in the perpetuall condemnation for sinne which is first inflicted vpon the soule at the separation from the body and at the last day shal be laid both vpon the soule and body in a fearefull and full measure Answerable to this is life the first kind whereof is the grace of God vouchsafed vs in this our pilgrimage the second is the glory of God giuen vs in the life to come Now the life of the spirit hath three degrees first at the regeneration when we are renewed in our affections and do feele a change of mind within vs secondlie at the separation of the soule from the body when being as in were released out of the setters of this life she takes her flight to heauen for then doth the soule liue more excellently than it did before being freed from the bufferings of Sathan and the allurements of the flesh Thirdly at the generall resurrection when the world with the Iustes thereof shall passe away like a cloud and be wrapped vp like a clout for then both soule and body shall enioy the presence yea more than that shall liue the life of God for euer Euen so death in the reprobate hath three degrees first in the contagion of sinne secondly in the separation at the doore of death as it were when the soule alone goeth to the diuell thirdly at the resurrection when the body is reunited to the soule to receiue the fulnesse of their endlesse torment Againe the reprobate in this life and in the life to come haue a double misery coupled to their double death for first in this life they want the grace and fauour of God and bee euen like Cain Genes 4.14 afraid lest euery man should kill them Secondly they haue resident in them the diuell who being the God of this world hath and doth carrie them away daily in the power of darknesse Then in the life to come Iohn 16.11 they haue first a priuation or losse of the presence of God secondly a suffering and enduring of all torments 2. Thes 1.8.9 where there cries shall neuer bee pitied nor their paines euer bee eased Proportionable to these haue the children of God double comforts which may bee gathered from the contrarie of the former For first they haue the countenance of the Lord alwaies smiling on them and the strength of the Lord alwais supporting them in this life Secondly which is more they haue the true spirit of comfort dwelling in them and the Father the Sonne and the holie Ghost doth continually feast with them while they liue heere And when we fall a sleepe for nothing else is death to the Saints as we may see in Stephen 2. Cor. 3.17.18 Act. 7.60 then doe we first stand alwaies in the sight of God and behold him face to face neither doth his glory then any whit amaze vs as it did when the veile was before our eies but it doth reioice vs and we glory in it Secondly we are filled with ioies vnspeakable and haue the full accesse and fruition of all that the heart can desire or seeke for Now the way to know that this life of God is in vs must be by the amendment of our liues and by the leauing of our sinnes for regeneration beginneth at repentance and repentance at leauing of sinne in which point euerie man must examine himselfe wisely for if thou hast not brideled thy tongue from bitter and blasphemous speech if thou hast not taught thy hands to worke truely without deceit and hast not brought thy heart to pray feruently without hypocrisie then hast thou no part in this regeneration and by consequent no fellowship in the life of God For righteousnesse sake That is as much as if the Apostle had said reformation of life and religion is the badge and euidence of the spirituall life we leade heere The cause of this is the righteousnesse of Christ which resteth in these two things first in satisfying the iustice of his Father for our sinnes as the Prophet Esay speaketh Esay 53.5 Hee was wounded for our transgressions and by his stripes are we healed secondly in fulfilling the law which he performed foure waies first by teaching it precisely secondly by obeying it exactly thirdly by suffering for our breach thereof meritoriously fourthly by sanctifying vs to doe it effectually But this kinde of righteousnesse is onely resident and inherent in the person of Christ howbeit the righteousnesse heere spoken of by the Apostle is a signe onely and a token that we are sanctified by the flesh of Christ and that Christ hath purchased saluation for vs and that we sighing vnder the burden of sinne Rom. 7.25 walking in a reformed life and waiting for the glorie that shall bee seene we shal be as
mire by this token that the Gospell hath saued thee from hell For the second benefit it was singular fauour to be freed from the former misery but the Lord together with that hath aduanced and raised vs to speciall dignity that of the bond-slaues of the diuell we are made heires not of this world onely but of the world to come fellow heires with the Lord Iesus to be beloued with the same loue and to tast of the same glorie Iohn 17.22 so as wee may say with Ioseph Thus and thus bountifull hath the Lord beene vnto mee how can I then commit such wickednesse against the maiesty and in the presence of so good a God Hence learne since the Gospell exhorteth vs by this sauing argument to reformation of life whensoeuer we are assaulted inwardly by our owne lusts by the instrument which is the diuels to vse the benefit of this saluation to stay vs from that sinne we are tempted to let it be it were to wantonnesse then let euery of vs argue thus with himselfe And what shall I vse the members of Christ bought with such a price as the blood of the Sonne of God and shall I make them the members of an harlot 1. Cor. 6.15 shall I thus requit the Lords kindnesse and so lightly esteeme the riches of his mercy Why now hee doth not command to performe the law and so be saued but because I am already saued he doth beseech me to amend my life and shall I set no more by all his benefites bestowed both vpon my soule for instruction and vpon my body for health and comelinesse shall I not remember the manifold temptations he hath freed me from and the multitude of his compassions extended towards me shall I make no more reckning of his fauour that hath bestowed on me so many graces and pardoned so many sinnes Far bee it from me that aduisedly and deliberatly I should so despite the Lord as to grieue his spirit and dishonor that God that hath giuen me Christ out of his owne bosome and with Christ all things else and through him saluation Now for the instruction and first for the things we are to forbeare the first is vngodlinesse that is not onely the superstition of the heathen and palpable Atheisme but all carelesse seruing of God when men regard nothing lesse then the purity of a good conscience in the seruice of God and when they little respect the true worship of God but onely make a shew and a semblance to serue him so as the word vngodlinesse doth signisie all dispising of him openly or seruing of him negligently Now all vngodlinesse prophannesse and urreligiousnesse doth touch first the exercises God hath appointed to testifie our sincerity secondly it toucheth God himselfe For the first when wee come to heare the word or to pray if we doe not perswade our selues that hee that despiseth the teacher despiseth God as wee may see Luk. 16.29 by the answer of Abraham to the rich man They haue Moses and the Prophets let them heare them And further if we doe not beleeue that what so is preached out of the Bible shall as fully be executed as if it were now performed as we may see Reuel 22.19 this is open vngodlinesse and for this diminution of the truth of Gods word his part shall be taken out of the booke of life for a man must iudge of vngodlinesse by the effects of vngodliness as to say a mans good meaning is good beleefe for then was Vzziah vniustly punished and smitten with the Leprosie for burning incense vnto the Lord 2. Chron. 26.19 for his intention was good but his action was accursed because it was not for the King to deale in the Priests office So when we heare men say It were no matter if there were no more going to Sermons since there is no more following of them these and the like are speeches of open vngodlinesse for did euer any man grow colder for sitting by the fire or leaner for eating of bread The second thing to be eschued is worldly lusts which be two fold first to lust after vnlawfull things which be either the fleshly desires of a carnall man in himselfe or which may hurt our neighbour either in name goods or body Secondly when we lust after worldly lawfull things vnlawfully and immoderatly both which are set downe in three generall points by Saint Iohn 1. Ioh. 2.16 first the lust of the flesh that is that the flesh would liue at ease as we may see by she reasoning of the rich man with himselfe Luk. 12.19 after great store gotten Now soule saith he liue at ease eate drinke and take thy pastime Secondly the lust of the eye to liue wantonly and to haue an adulterous eye as Euah had that could not see the fruit but shee must eate it Genes 3.6 and as Achan had Ioshua 7.21 that could not see the Babylonish garment but hee must haue it and as Shechem had that could not see Dinah but hee must rauish her Thirdly the pride of life that is the desire of honour and thirsting for preferments in this life for it is impossible for that soule that is surfeited with these things to carrie any true loue toward God or any burning zeale toward his truth And these bee they that wrought so forcibly with our first mother in yeelding to the first temptation that euer was in our flesh for first the apple seemed faire to the eye Gen. 3.6 secondlie it was good for meate thirdlie it was good for knowledge which implied pride of life shee thinking thereby to bee as wise as God These three the Gospell denieth vs of when we sauour so of them as our greatest care is to enioy them and wee affect them more then the righteousnesse of Gods kingdome And as the Gospell teacheth vs to forbeare these things so also doth our Baptisme for who so is dipped in the water which representeth the blood of Christ hee is thereby instructed to denie himselfe and to hate the workes of the diuell this being a Sacrament which not onely sealeth to vs remission of sinnes in the blood of Christ but also sanctification by the spirit of Christ which consisteth in mortifying the old man and quickening the new The first standing on these two first death secondly buriall that as wee beleeue Christ to bee dead to obtaine pardon for all our sinnes so we beleeue that hee by his obedience obtained the spirit of God to mortifie all our corruptions and when hee went into the graue our old man was buried with him that we might bee raised vp with him to newnesse of life and this is set downe 1. Peter 1.2 where he saith We must suffer in the flesh that is die in corruption and in sinne daily euen as Christ did in his bodie And he that doth not crucifie his affections performeth not his vow in Baptisme nor cannot chalenge any part in Christ his death for he is said to
he must sauour of death which cannot be proued by this The wisedome of the flesh is enmitie to God but he that is borne of God cannot be Gods enemy on the other side hee that walketh in the wisedome of the flesh obeieth not the law of God and by consequent saith the Apostle cannot but sinne Whereupon it followeth that they that liue after the inclination of the heart of man cannot please God and so cannot bee saued now hee that is in Christ cannot but please God because he cannot but performe his will Another reason that being a true Christian a man cannot but amend his life is taken out of Rom. 6.5 Whosoeuer is made partaker of Christ is made partaker of the death of Christ then is he dead to sinne proued thus Christ by his death deserued not onely remission of our sinnes but also to haue the holy Ghost in those that bee his to mortifie their sinne and this spirit cannot bee idle but worketh and his worke is to dâ—â—troy oâ—â—â—nemie that is sinne Lastly it is proued thus Whosoeuer is in Christ hath the spirit of Christ he that hath this spirit liueth in the spirit for the life of the spirituall man is the Lord Iesus euen as the life of the bodie is the soule and hee that hath a soule must needs breath and walking Galat. 5.24 in the spirit hee cannot fulfill the lustes of the flesh for the flesh and the spirit bee contrary And vers 24. it is said They that are Christs haue crucified the flesh with the affections thereof and who these bee appeareth 1. Peter 4.2 such as suffer in the flesh and these be they that cease from sinne Now then for thee to say thou art flesh and blood is not a shelter pleadable when thou art reprehended for sinne for he that is a good Christian cannot but forbeare it and if thou art all flesh and blood then hast thou not the spirit of God which is proued 1. Corinth 6.16 Do you not know how he that coupleth himselfe with a harlot is one flesh with her and hee that is one flesh with a harlot cannot bee one spirit with Christ Iesus Euen so for wrath toward thy brother thou saiest thou canst not loue him Consider that if the Lord should iudge thee out of thine owne mouth thou couldest not bee saued Thou wilt say the iniury is so great as no man can put it vp but hee that is more then a man can doe it and if thou beest all man Christ Iesus will neuer put vp thy name among the Saints Looke 1. Ioh. 5.3 Hee that is borne againe counteth all the commandements of God light so as if thou be of God it is an easie matter to forgiue the brother If he repent not of the wrong done vnto thee leaue the vengeance to God Rom. 12.20 and heape thou coles of fire on his head and if he do repent and seeke reconcilement it is the easier to forget it and flesh and blood doth pity the case of the suppliant For the third point which is the way how to assure our selues to be the sons of God wee must learne that there is no so certaine a marke to discerne a man to be of God as holinesse of life not but that Gods children may fall most grieuously and blemish their profession most foully but that if Sathan happe to blindfold them that they goe astray yet with the lost sonne they will returne with double sorrow and vnfold to their shame their owne sinne Example wâ—â—ere â—f wee haue in Dauid who though he was ingaged to the Lord by his many benefites that tooke him from the sheepe-hooke and gâ—â—e him a Scepter that by his protection had made him escape the snares of his enemies and by his mercy had freed him from many tribulations yet did he fall into great vncleannesse euen the sinne of adulterie 2. Sam. 11.4.5.6.7 which by the law of God deserued depriuation of this humane life When he had done this hee glauered and flattered with the womans husband and bad him goe home to refresh himselfe with his wife seeking thereby to father the bastard on him When this succeeded not he thought to make him drunke that he might thereby bee more irritable to lust and so to haue gone to his wife And though Vriah answered hee could not doe it because the Arke of the Lord was in the field which had not Dauid beene desperatly sicke in his soule how could he haue beene so forgetfull of the Lord as to haue dealt so with him that was no Iew but a conuert to religion heereby to make the name of the Lord euill spoken of Yet when this preuailed not hee went further and vnto adultery hee added murther that hee might make his sinne knowen and his vnholy life to appeare both to God and man and carry as the greefe of it in his heart so the shame of it in his fore-head And in this hee wrought worse then Iesabel for hee made Vriah the instrument and messenger of the letters for his owne execution yea hee sent them to Ioab who had himselfe beene a murtherer which might harden his heart in that sinne seeing Dauid that was the King not onely a fauourer but the cause of such bloody actions And after what manner should this be done namely that hee should fall by the sword of the vncircumcised a most ignominious and shamefull and grieuous death for so Christian a Gentleman and that hee should so murder him as to colour the grieuousnesse of his fault not hee alone but many other should die innocent and that hee should continue senslesse in this sinnefull course by the space of a yeere yet when it pleased God to cure his disease of hypocrisie and to cleare his eyes that hee saw not his sinne but his chaine of sinnes beâ—â—â—â—â—im then he calleth himselfe not a man of blood but of bloâ—â—â— â—nd then â—is conscience is open to grieue for it and then with his teares he washeth away his vncleannesse and wallâ—â—â—â—â—s a man cleansed and purged from his filthinesse So as if aâ—y bee a whoore let her remember the teares of Mary Mâ—gâ—alene if a persecuter of the Saints let him repent with Paâ—â— Luk. 7.38 Gal. 1.15 Mat. 26.75 if a murtherer let him soundly confesse his sinne with Dauid and if he be Apostasied weepe with Peter for these be the workes of righteousnesse whereby they are knowen to be of God And seeing others deliuered from the pit wee must learne as Dauid saith Psal 56.3 to feare and to trust so as wee must alwaies feare to fall into the sinne before being fallen we can trust to bee deliuered for this is one part of the righteousnesse of Gods children to tremble at the sight of sinne and then shall wee neuer swallow it without remorse Secondly from hence learne that a man may know in what state another man is If I see thee a despiser of religion a profaner of the Sabbath a butcher to the poore and an vncleane liuer what shall I beleeue thee to be but the child of the diuell for this may I know by thy fruites Why but loue biddeth you hope the best 1. Cor. 13.7 and beleeue the best True it is loue biddeth me beleeue all things but not a sow to bee cleane wallowing in the mire or a dogge not to bee filthy that is regorging vp his stomacke Mar. 6.44 or that grapes can grow vpon brambles or that mercy can bee found in the heart of an vsurer or that thornes may bee touched and will not pricke For as loue bids mee not to determine too soone so not to bee abused too late and God bids me looke vpon the tree to iudge of the fruite I may say thou art in the state of damnation for by thy snarling I know thee to bee a dogge Mat. 7.6 and I see thy heart through thy hands but whether thou shalt be finally damned I leaue thee there for the Lord may haue mercy on thee vpon thy repentance I may come to the tree and say heere is no fruite or here is small fruit or heere is bad fruit but I cannot say Neuer fruit grow on thee heereafter as Christ did Mark. 11.13 And it is not the commers to Sermons but the doers of Sermons
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
take◠from mercy And 1. Cor. 6.15 Your bodies are the temples 〈◊〉 the holy Ghost and yee are bought with a price therefore doe not prostitute them to vncleannesse but let the loue of God constraine vs to loue him againe Yet may wee not heereupon imagine that we make the law of God of no effect through faith nay as S. Paul saith Rom. 3.31 by this we rather establish the Law and that two waies first in the absolute obedience of Christ inherent in himselfe and imputed vnto vs secondly by the spirit of sanctification abiding in vs for the same righteousnesse the law commands the very same doth faith apprehend for we doe challenge the promise of God to saue vs by this that Christ in our person hath absolutely performed it so as there is no difference in respect of the substance but only in the maner of conueiance wherby we apply it vnto our soules So doth the Gospel command the same works that the law exacteth though there be a threefold difference between them for first the law commands works to gaine saluation by them the Gospell because saluation is already gained by the bloud of Christ for as S. Paul saith 1. Cor. 6 2◠we are bought with a price therefore we are debtors secondly the law giueth no power to worke that it commandeth for Moses that was the giuer of it could not frame his owne heart to do it therfore it is called a dead letter written in stones 2. Cor. 3 6◠which prefigured the harts of men but the Gospel in the elect neuer cōmandeth but first giueth grace and power to performe as the Lord neuer pardoneth any mans sin but he first writeth his law in his heart as S. Iohn saith 1. Ioh. 3.8 God sent his son to destroy the works of the diuel in vs and this is the argument of S. Paul Rom. 6.14 Let not saith he sin raigne in your mortal bodies that is haue dominion ouer you for yee are not vnder the law but vnder grace that giueth power to amend Thirdly the law commands works absolutely and admits of no repentance but the Gospel neuer excludes repentance the father euer waiting for the returne of his lost son so as it is true no whoremonger shal be saued continuing such a one but alwaies vnderstand repentance comming between staieth the iudgement for though our sins be of a purple or skarlet die yet if we turne to God the bloud of Christ hath this vertue 1. Ioh. 5.6 that it can make them white as snow so as the summe of al this is bloud water Ioh. 13.8 must go together faith in Iesus and the spirit of the Lord Iesus remission of sins and reformation of life must neuer be disioined Now for that the Papists say the expectation of a reward would make vs worke that in vaine should the worke be if there were no merit Wee answer that if a man freely shall gratifie his bondman with libertie and he shall after preserue his masters life by this hee hath not deserued his freedome for if he had remained still bond he had beene bound to haue done it and all hee can doe after is not to recompence his freedome but to testifie his thankfulnesse So whatsoeuer we can do or deserue we are bound to it by a double bond first of our creation secondly and much more by our redemption and after our saluation promised and purchased to doe well is nothing but dutie for we were bound to doe it before we were saued So as this is the order of exhortation in the Scripture All that haue hope 2. Cor. 7.1 must cleanse themselues not to clense themselues that they may hope but they haue hope therfore they must doe it Mat. 25.34 And not because we releeue the poore therefore wee shall be saued but because in mercy a kingdome is prepared for vs therfore as members of one bodie we releeue the poore And Abraham did not therefore offer vp his sonne that he might be iustified Gen. 22.8 but because he was iustified before Gen. 15.6 therefore he thought nothing too deare to gratifie the Lord with though it were with the sonne of the promise So heere we doe not therefore repent that the kingdome of heauen may come but wee must amend our liues and change our minds because the Messias is already come that will saue our soules Againe obserue he saith it is at hand noting a neere manifestation of him which was more then any of the Prophets could say whereupon Christ saith that there was neuer any Prophet so great as Iohn Baptist Mat. 11.11 yet the least in the kingdome of heauen is greater then he not comparing their persons for there were diuers of the Prophets as excellently qualified as Iohn nor that a Minister of the Gospell now should be greater then hee but that the ministery of Iohn was plainer then that of the Prophets they but foretelling indefinitely that Christ should come Iohn pointing at him with his finger that he was now comming and the ministery now being more excellent then Iohns because he preached but of the Messias at hand wheras we haue seene the fingers of this hand Christ to haue come with power to haue died with triumph and to haue ascended with glorie therefore let him that hath an eare heare and hee that hath hope let him arise for the kingdome is now come not at hand Iohn 14.12 Againe note the excellent Harmonie betweene Iohn the fore-runner and Christ the after-commer for Matt. 4.17 Christ vseth the very same words to perswade to amendement of life because the kingdome of heauen is at hand Which sheweth the agreement ought to be among Ministers and how wee may discerne whether they be of God or no for then as they all worke vpon one foundation so shall they all speake by one spirit and the voice of the herbinger agree with Christ and Christ with him pressing no other doctrine then that Iohn preached before For the fourth circumstance which is the warrant whereby Iohn was authorized to preach wee note that all callings in the Church of God must bee warranted expresly in the booke of God For if any were to bee exempted it was this of Iohns being extraordinarie but he is enforced to prooue it as if hee should say Though I am not Christ nor Elias in person howbeit in power of spirit I am yet looke in Esay 40.3 my authoritie recorded for the place of a Minister is not like the power of the Magistrate which though it be Gods ordinance in generall yet is it not in particular as that there should be this or that Magistrate as an Emperour Duke Chancellor and such like for this is humane and God hath giuen man this freedome by the remnant and portion of reason abiding in him to deuise what may be safest for the state And these offices as they be by man erected so may they be by him abolished But
separates for it is the same word of life in it selfe but not to them that eate it not to the elect it is effectually conueied to the reprobate it is truely offered by God but separate by their vnbeleefe Therefore let vs consider the analogy and naturall relation in baptisme the externall thing is water such as is common the thing inward is the very bloud of Christ answered by the signe The application of water to the clensing of the body is answered by the applying of the holy Ghost the effect of water is to purifie from filth so is it of the bloud of Christ to purge from sinne and this two waies by killing and renewing by nortifying and quickning by the dipping in the water is represented the death of Christ and his resurrection signified by pulling out of the water that as we are buried with him in Baptisme so we shall rise with him by his spirit Why but hath Iohn no power but to put on water euery man may doe so and how is it then that 2. Cor. 3.6 Paul saith God hath made vs ministers of the spirit and not of the letter for there he compareth the Law to the Gospell Moses to the Apostles Moses gaue vnto the people the two tables which was onely a commandement externall for he could not change his owne heart nor apply his owne soule to the performance of the law but it was onely as if a man should write to a blind man to bid him reade or to a deafe man to bid him heare And can Paul doe any more to conuert the Corinths No but this is the difference the preaching of the Gospell which is the ministery of the spirit doth not onely require faith but giueth faith to be saued for of it selfe it is as easie to keepe the law as to beleeue Why but Paul saith to Timothy 1. Tim. 4.6 Attend on the worke of preaching to saue thy selfe and others and Paul of himselfe saith I begat you and Mal. 4.6 it was prophesied of this Iohn that he should conuert the hearts of men This is most true when the externall and internall doe ioyne and iumpe together and when they are not compared by opposition but are comprehensiuely taken together then we can bind and loose sinnes and as Leuit 16.16 then the Priest shall make thy soule cleane But as it was said that there was in paradise Genes 3.22 the tree of life not that it had any life in it but that they that should eate of it should liue for euer and so of the tree of knowledge which was so called by the effect it wrought making vs to know what good we lost and what nakednesse we fell into so it is said that we forgiue sinnes Iohn 20.23 because the word of reconciliation is put into our mouthes not that we doe it by any absolute authority but necessarily because our commission extendeth to it by God And so all morall matters vnder the law were but a meere pageant sauing that they sealed to them the inward which was the blood of Christ and where such efficacy was giuen to the sacrifices there the inward thing was attributed to the outward so as we must still hold that all power and sufficiency is of God 2. Cor. 3.5 Further obserue that Iohn of necessitie must giue water or else Christ can giue no bloud and except there be planting and watering nothing can grow So as we must learne to submit our selues to the ministery else can wee not ordinarily expect for any grace at Gods hands for he giues but increase and blessing to his worke-mens labour and though the voice of the Preacher be but a vanishing voice wanting power to affect the conscience and vertue to illuminate the eies for the voice cannot pierce the soule yet wee must humble our selues to Iohns ministery for by this voice doth the Lord giue life and as hee cannot hope for fruit that neuer sowed nor expect for wine that neuer planted no more can hee looke for life that neuer heard for faith commeth by hearing Rom. 10.17 and without faith there is no saluation So as vnlesse we doe embrace this ordinance of God to follow them whom hee hath made his armes to reach forth vnto vs the bread of life we can neuer beleeue and except we desire to be sealed with the great seale of heauen committed vnto them wee shall neuer be saued for as it is said Gen. 17.14 euery soule contemptuously refusing circumcision shall bee cut off and he that despiseth the bread doth betray and crucifie the Lord Iesus as the Iewes did that bad away with him Iohn must be regarded because he puts on water for who is not glad to receiue his pardon by the person of any and why should their feet bee contemptible that bring vs such newes from the mouth of God And if wee dare not in paine of damnation but thinke reuerently of the seales that is of water and bread in the Sacraments how much more must wee reuâ—â—â—ce the doctrine that is of far greater maiesty for the Sacraments are but blankes without the word Further consider heere in Iohns baptizing to amendment of life that as all Sacraments are couenants and in couenants there is alway something agreed on betweene both parties so in Baptisme God promiseth to receiue Christ to redeeme the holy Ghost to sanctifie and on the other side we promise to beleeue this and to repent vs of our transgressions For as Baptisme sealeth vnto vs remission of sinne so also doth it seale as it were from vs amendment of life and to whom soeuer the Lord sealeth this assurance that he will saue him to him also he sealeth regeneration and newnesse of life And as Paul saith Rom. 2.26 if vncircumcision beleeue well it shall bee saued rather then circumcision that is if the outward signe bee separated from the inward and not accompanied with cleannesse of heart and obedience to the commandement hee that wants the outward seale and yet is circumcised in heart is more to bee accounted of then the other Therefore let vs looke and take heed we performe the vow wee made before God and his Angels in our baptisme namely as to beleeue the promises so to repent and reforme our liues for he that will assure himselfe of the benefite of Baptisme must see what power he hath to subdue his corruptions He will baptize you with the holy Ghost and with fire That is by the holy Ghost Christ will seale the pardon of their sinnes who hath the same power that fire hath as first to burne vp all trash and stubble secondly to purifie things that are to be purged thirdly to giue light in darkenesse fourthly to quicken things that are benummed and stiffe with cold So as let vs examine our selues whether wee haue felt these effects of this spirit for if he filthinesse and frâ—â—â—dnesse of our nature be burnt vp and consumed if our harts be swept and cleansed from vile and loose
for Sathan But we must loath and detest all manner of sinne with an absolute and perfect hatred or else his weapon is not taken away for what praise is it for a rich man not to fall to theft a sin whereto he is not tempted or for a begger not to slip into briberie a sinne that is kept farre from him or what is it to keepe thy body cleane from filthinesse if thou defile thy tongue with euill speeches It was nothing for Herod to heare Iohn Baptist gladly Mar. 6.20 since he kept his bed polluted with incest for the sweetnesse of this sinne did so possesse him Matth. 14.3 that for Herodias the strumpets sake Iohn was bound and beheaded A liuely example wee haue of this 2. King 5.18 in Naamun the Syrian who vowed vnto the Prophet to worship none but the Lord heere was Sathan cast out of him in good measure Yet when I go saith he with my master into the house of Rimmon and hee leaneth on my hand and I likewise bow there the Lord bee mercifull vnto mee in this point So he will continue still an example of idolatry in the seruice of a superstitious master which is a sufficient hold for Sathan to get into his soule againe and euen in this did hee carry a weapon to kill himselfe for Christ died not that wee should die to some sinnes but to all sinnes and if wee make exception of any one we are guilty of all as S. Iames saith chap. 2.10 if we faile in any one point we are guilty of all and therefore Ezech. 18.21 the wicked are admonished to returne from all their sinnes and to walke in all the waies of the Lord In omnibus sine exceptions quamuis non in omnibus cum impletione in all without exception though in all we cannot with perfection for repentance must not be to some dead workes but to all with a full purpose of our heart to renounce all sinnes I speake not of infirmities but of presumptuous and crying sinnes that we do not blesse our soules in any such sinne for if we doe it is Sathans ladder to clime vp againe though for a time he be cast downe that is neither so forcibly felt nor so visibly seene in thee Fourthly obserue that Sathan in policy will bee content not to shew himselfe alwaies in thee as he is but sometime euen to transforme himselfe into an Angell of light and hee will not grudge at thee though thou remit somewhat of thine enormities and grosse sinnes so he may retaine somewhat to himselfe hee cares not to be cast out of thee in idolatry as that thou shalt not bow thy knee to Baal so hee may bee kept in thee by Atheisme to say with the wicked in thy heart There is no God He was well pleased that Iudas should become a Disciple of Christ learne of Christ follow Christ so couetousnesse might so possesse him as to sell his master for money Mat. 26.15 Hee cared not though Abimelech entertained Abraham the seruant of God Gen. 20.14 with the best of his land when he had once drawne him to consent to adultery with Sara his wife A most liuely example of this we haue in the bodily Pharaoh of Egypt Exo. 8. Moses had a commission from God that hee should goe three daies iourney with the children of Israel to celebrate a feast vnto the Lord. Go saith Pharaoh vers 25. but first doe sacrifice vnto the Lord in this land vers 26. No faith Moses that were abhomination to sacrifice beasts to them that worship beasts vers 28. Go saith Pharaoh but not farre vers 27. No saith Moses I must goe three daies iourney Chap. 10.11 Go saith Pharaoh ye and the men but leaue the children No saith Moses vers 8. yong and old must goe vers 24. Goe all but leaue your cattell and your sheepe behind you somewhat 〈◊〉 will crosse the commandement of the Lord vers 25. No we must haue all for we know not what neede we shall haue of sacrifice Thus we see how Sathan deales in sinne by conditions and limitations for hee will suffer himselfe to be dislodged of ignorance by a generall knowledge of the truth and if hee cannot send forth error to corrupt our knowledge if he can but worke by worldlinesse to prophaine it he will not greatly care for this shall bee as a cable rope to pull him in againe We must therefore learne to incounter this spirituall Pharaoh if wee haue a desire to goe out of Egypt that is to be deliuered from eternall darknesse with Moses his courage◠and if we gaine by our courage as Moses did let vs follow on stoutly to keepe the ground and commandement which is set before vs. Sathan will if hee can retaine some sinne and make thee relish some iniquitie but if thou preserue any works of the flesh for him thou cariest a most fearefull weapon to destroy thy selfe Againe since so much of the vncleane spirit may be said to be gone out of a man as admitteth any participation of the spirit of God and since euen the reprobate may partake of all the graces of God Heb. 6.5 sauing one grace to bee made new creatures lest this doctrine not rightly vnderstood might shake the foundation of some weake Christians wee will set downe certaine markes to distinguish betweene Sathans going out of Christians and out of the reprobate since the holy Ghost may bee and is communicated euen to them The difference then standeth in two points for the graces of God in these be different first in the measure of grace being greater in the elect than in the reprobate secondly in the obedience and working whereby the elect shew themselues conformable to the grace and so doe not the reprobate Now there be two kind of graces wherein the measure is greater in the children of God than in the reprobate and yet the first of these is really communicated to the wicked that is the enlightning of the minde for the reprobate are indeed enlightned in the knowledge of God as Heb. 6.5 do taste of the good word of God but not effectually as the elect do And though the Lord doth not regard the quantity but the substance of this enlightning so as sometimes there may be more light in a reprobate than in the childe of God yet for the most part the elect haue receiued a greater measure of this grace For the reprobate as Mark. 8.24 be like the blinde man who at the first putting on of Christ his hands saw men like trees that is a shape aduanced vpright but the elect as vers 25. are like vnto him when the Lord had laid his hands the second time vpon him for then he saw cleerely a farre off So as the hypocrite may goe thus farre hauing not a vaine but a vanishing light No◠enim gratia vana est sed euanescem to walke for a time in the light as Iohn 12.35 Yet a little while the light
first let there be no bitternesse secondly a degree further a heating of the blood by anger thirdly wrath more then anger that is into a further distemper fourthly loud speaking that is crabbednesse or brawling fiftly blasphemy standering backbiting and open reuiling sixtly malice when a man will keepe it in his heart And all these by degrees do grieue the spirit let vs not therefore yeeld a little to the course of the waters lest some streame carrie vs away Lastly since we see what is in an hypocrite that is seuen spirits woorse an infinit number of enormous and notorious sinnes examine thy heart whether thou hast contrary affections to an hypocrite or is assure thy selfe thou art one too For the Lord setteth downe their sins for vs to take heed by and their punishments for our example As they then haue seuen woorse spirits so must thou labor to haue seuen better spirits for if thou do not increase in zeale in thankfulnesse and in humility nor hast greater grace now than thou hadst when thou first began to beleeue thou art not the Lords for if thou wert hee would haue multiplied his mercie vpon thee as hee doth his iustice in sending seuen woorse spirits to them that despised him And this is proued Matth. 25.28 the talent that was taken away was not giuen to him that had fiue but to him that had ten talents so as to him that hath shall more be giuen and the more we haue the more delight will the Lord take to load vs as vers 29. To him that hath shall be giuen and he shall haue abundance Wherefore commend me to thy conscience by this token if the grace of God be not increased in the end it will be taken away which is prooued Reuel 22.11 He that is righteous must be more righteous the reason is rendred by Saint Ioh. 1.4 4. Because he that is in vs is stronger than hee that is in the world Why then as they grow dailie more wicked so must wee grow more godly the rather because hee that hath the seuen candlestickes that is Christ that hath the fulnesse and is the distributer of all the graces of God will giue liberally to vs whom he hath vouchsafed the name of brethren So the last state of that man c. This is the fift point spoken of at the first how Satan whom hee first trained on in hypocrisie neuer leaueth till hee hath brought him to confusion Answerabale to that 2. Peter 2.20 If they be tangled againe and ouercome of the filthinesse from which they were at first escaped the latter end is woorse with them than the beginning And this is true whether we respect this life or the life to come for first while they carried a face and countenance of religion they were wrapped vp in the generall praiers of the Church but when the maske of hypocrisie is taken from them and their leprosie appeareth they are singled out as the enemies of God and his iudgements hastned vpon them at the intreatie of his seruants Secondly while they liued in their hypocrisie they were quiet within themselues and they had good hope the night wold neuer haue come but when they depart in the open contempt and hardnesse of heart then they find their consciences open to condemne them and hell gates open to let them in Thirdly their end shall be worst at the last iudgement when the least part of the Lords wrath shall be bigger than all the torments they felt before when his iron rod shall bruise them and they shall be beaten with woorse than Scorpions But now with the godly shall it fare otherwise whose end shall be better than their beginning whether wee measure the blessings they haue heere or which shall be reuealed to them hereafter as Ioh 42.10.12 when the Lord had turned away the captiuitie of Iob hee blessed his last daies more than the first and gaue him as the text speaketh twise so much as he had in outward things and when he died full of yeeres he gaue him ioies without comparison without measure and without end ROM chap. 8. vers 1. verse 1 Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the spirit THe Apostle beginneth this chapter with a conclusion full of all comfort depending vpon his former treatise and disputation for before he shewed what our estate was in the marriage with our first husband which was the flesh namely that while we liue at the becke and commandement of our corruption and can no sooner haue a motion to sinne beating as it were in our pulse but wee bend our desires and consent to encourage it to the fruit of actuall sinne that all this while so long as we giue wine as it were to strengthen sinne in the conception wee are no better then in the state of damnation But when being diuorced from the flesh wee are by the power of the spirit vnited vnto Christ which not onely keepeth vs from that bondage of sinning whereto wee were at first enthralled and vnder which wee were so forceably held as we were constrained to sinne by violence but also so killeth that muenomed flesh of ours that there is as it were a new creation in vs the strength of Christ dispossessing and disarming the strength of sinnefull flesh and wee are so changed both in the outward and inward man as all is become fresh and new our thoughts our wils our affections our endeuours seruing and performig their duties to God in the newnesse of the spirit not in the oldnesse of the letter then when Christ hath thus sanctified vs and wee liue sanctifiedly in him when his spirit hath rifled the corrupted corners of our hearts and planted the flowers of grace where before grew the weedes of concupiscence then neither is there any hell to swallow vs nor any feare of condemnation to torment vs nor any sinne so to presse vs downe but with the wound we receiue the cure nay before wee are smitten wee haue our Sauiour Christ our most approued Physitian and salue who when we are left more then halfe dead by the sting of sinne like the mercifull Samaritan doth lay vs in his owne breast bosome Luk. 10.34 powreth the oile of his owne blood into our wounds and deliuereth vs ouer to be cherished preserued and guided by his owne spirit This verse standeth on three parts first a description of the persons that are and shal be preserued from damnation set downe indefinitly yet restrained to a particular all those and those only and alone that are in Christ and no other Secondly by what meanes this preseruation from hell is wrought namely by our being in Christ not by our being neere Christ Thirdly to take away the strife which commonly is in the world because forfooth all will be Christs he setteth downe a visible badge wherby to discerne whether we be truly married to Christ or no.
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
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
For the first of these the Papists say it is meant that none can be saued by the works of the ceremoniall Law that it is not to be vnderstood of the morall law Which is most false as is proued Rom. 3.20 By the works of the law shall no flesh be iustified for by the law commeth the knowledge of sin He doth not say by the knowledge of the ceremoniall law and 2. Cor. 3.7 where he calleth the law the ministration of death written with letters and ingrauen in stones we all knowing there was no law written with the finger of God and ingrauen in stones but the law of the tenne commandements and Gal. 3.21.22 the Apostle maketh an opposition between the law and the promise that if life should bee giuen by the law and by that meanes should iustifie then should it abolish that iustification promised to Abraham and â—o his seed by faith which cannot bee vnderstood but of the mâ—â—all law and Rom. 7.7 He had not knowen sinne but by the laâ—â— for he had not knowen lust except the law had said Thou shaâ—â— not lust and this is the law of the ten commandements Howbeit the â—uestion between the Papists and vs is not whether we performing the precise rule of the law may challenge eternall life as merit for there is no question but wee may the commandement being as Rom. 7.10 ordained vnto life as appeareth Deut. 5.33 If you walke in all the commandements of God ye shall liue and Mark. 10.17.18 vpon the question asked how he should possesse eternall life answer was made by Christ by keeping the commandements but the question is whether any child of God euen in the highest degree of regeneration can doe it in that maner and measure as he ought And this can he not doe and that for two reasons First because of the singular purity of the law Secondly because of the extreme impurity of our nature For the first consider that the law is proportionable to the law-giuer which bindeth not onely the hands from petie larce the tongue from ribauldry and the life from incontinency but commandeth the eie and speaketh to the heart And in the nine first commandements whersoeuer there is an affirmatiue expressed there is the negatiue implied and where the negatiue is expressed there is the affirmatiue implied that is where any duty is commanded there the contrary vice is forbidden and where the sinne is inhibited there the contrary duty is required for if we must not kill our brother then must we by all meanes seeke to preserue his life and if his life must be pretious to vs then must we not hate him for this is a sinne that will beget murther But the tenth commandement is the key that is able to discouer the cabinet of the heart this entreth betweene the marrow and the bones and howsoeuer wee may refraine in action and may bee staied in affection yet this striketh dead extending but to the motion though the heart impugne it and this is the sharpest corasiue to eate forth our proud flesh when we shall see our selues arraigned but for a thought which we would haue withstood and if any man will looke himselfe in this glasse he shal see as foule filthy an Adâ—â—â— as can be And this was that awakened Paul out of that dead â—â—eepe wherinto he was cast by nature namely the knowledgâ— of concupiscence to be sinne for he knew the action and the resolution of the heart to vncleannesse to be sinne aswell by the law of nature as by the law written but that the thoughts should be hedged in and inclosed so precisely he did not conceaue before the excellency of the tenth commandement had reuealed it to him howbeit though not to extenuate and lessen any sinne whereby the maiesty of God is violated so offended we must not imagine the thoughts conceaued by a suddaine motion or sight and quickly suppressed againe to be so sinfull for the thoughts meant here are those of the heart which haue an inclination and pronenesse to sinne proceeding from corruption of nature suffering them to rest with vs for a time though they bee after pressed downe by the speciall worke of God and if we could but register the thoughts of this kinde doe passe from vs in one day wee should finde them abominable in Gods sight and onely pardonable in Christ For though they be hid from men yet do they appeare before God the searcher of the heart and shall receaue their reward which is death if they be not passed ouer in Christ And though some haue thought that thoughts without the consent of the heart are not sinfull yet it is certaine they be so for Salomon Pro. 24.9 saith The wicked thought of a foole is sinne and so may it likewise bee proued by three speciall arguments First whatsoeuer hindreth the absolute and perfect conformity of the power of the soule to the liuely image of God wherein we were at first created is sin but thoughts without consent of the heart doe hinder this our conformity to the image of God because the thoughts being admitted in there must needs be excluded therefore they are sinfull Secondly Adam in his innocency could neuer haue any such by-thoughts being created to the absolute image of God Since then we haue lost this perfect image by his fall and haue such thoughts arise in vs they must needs hinder vs from comming to that perfection againe wherin he stood at first while he walked with God in paradise and therefore they are sinfull Thirdly God hath redeemed all the parts both of our body and soule and therfore we ought to honour him with all parts and the thoughts are some parts which he hath redeemed therefore wee must honour him with them but many one thought be wandering and ranging out of the way there â—ants the honour of that thought to God therefore they are sinfull for where it is said in the law we must honor God with all our heart with all our minde with all our soule Christ Luk. 10.27 expounds it we must also loue him with all our thoughts then so many thoughts as tend not to loue God must needes be sinfull Now as concerning thoughts therâ—â—â— foure degrees one more sinfull then another but the least damnable in the reprobate pardonable in the elect The first are when a man thinketh on some childish toie or on a thing that is not which oft commeth into a mans minde by some occasion or other offâ—ed to the sense and represented to the fancie but soone vanisheth away although the thing offered to the imagination be not sinfull yet the very thought of it is sinfull because it possesseth vs for the time and being idle and vnprofitable for that time be it neuer so short so much of Gods image was thrust out of vs the whole man was not takeÌ„ vp for him as it ought and therefore Genes 6.5 it is said all the thoughts of a
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
hearing so if the raine fall on the rocke it moistneth it nothing at all neither softneth it and this is onely through the hardnesse of the rocke euen so fareth it betwixt the law and vs for that the law is depriued of the power to saue is not for any defect in it selfe for it is holy perfect righteous iust heauenly spirituall eternall but the fault is in our flesh for we are all weake blind deafe stony-harted not able to receaue any impression of obedience at all Againe the scripture speaketh of the law two maner of waies First either as giuen by the hand of God wrot with his finger in tables of stone which is the ten commandements Secondly or else it speaketh of that is proper to the law that is of the effects of the law The first which is the ten commandements it is double For it commandeth the good and forbiddeth the euill for the second the effects are also double for it rewadeth for the good and condemneth for the euill So as the law hath these foure things it commandeth and forbiddeth it rewardeth and condemneth he then that is not able to fulfill the law is a dead man I speake in respect of the law onlie and not of Christ for Christ himselfe said speaking to one that sought life by his workes If thou wilt haue life euerlasting keepe the commandements which is not possible for man to doe no more is it possible for the law to saue yea it is not onely vnable to doe this but by reason of the law we are made more sinfull for as Rom. 3.20 By the law commeth the knowledge of sinne and chap. 4.15 The law causeth wrath and 1. Cor. 15.56 The strength of sinne is the law So as first it conuinceth vs of the good we do our hearts being of themselues rotten and the root being vnsound so must the tree be the body being corrupt so must the members be and the fountaine being vnclean so must the streames be Secondly it conuinceth vs for not doing good in one thing is straiter then all the lawes of nations condemning our straying thoughts and chargeth vs not simply of sin and transgression but of voluntary treason and rebellion against our God And thirdly it dischargeth vpon vs not onely all the curses of this life from our conception to our death but also of damnation in the life to come so as in respect of the law onely we haue already the sentence of death pronounced against vs and doe eate talke buy sell and such like but as prisoners repriued and staied a while from execution And this is the quality and condition of the tenne commandements inse perse in it selfe and by it selfe separate from all other things for I speake not of the whole doctrine of the law as it was taught by Moses for that as Dauid saith Psal 119. is perfect and conuerteth the soule and giueth wisdome to the simple and teacheth vs faith to lay hold on Christ when wee are ready to sinke in our selues and draweth vs to repentance by commanding the good and forbidding the euill by rewarding the good and threatning the euill But the law as it is a bare letter bidding vs doe such a thing and giuing vs no strength to performe it losing it strength by the strength of our corruption sheweth in what a desperate case they stand that depend vpon the Law for their saluation for weighing our selues in this ballance we shall be lighter then the shickles of the sanctuary if we looke in this glasse we shal be wretched and deformed and trying our selues by this touch stone we shall be no gold but drosse To make this plainer and that our blood may bee vpon our owne ands and the law remaine vnblameable we must 〈◊〉 stand there are two sorts of lawes The one is the substantiall and naturall law the other is an accidentall or occasionall law mentioned by this Apostle Rom. 7.8.9 where we must obserue that sinne receaued no occasion from the law for then occasion had beene giuen but tooke an occasion not of the law but by the law that is because the law forbiddeth therefore we will doe it Now betweene a cause and occasion there is great difference The substantiall law of God which is the morall law of the tenne commandements hath two parts it forbiddeth impiety and vncleanenesse and commandeth sanctification and holinesse but the law occasionall proceedeth out of the first which is substantial for if the law had not said Thou shalt not lust thou wouldst not do it but being by the law restrained thou art in thine owne corruption prouoked vnto that sinne so that heere are two flat contrarieties met together the law and our nature the one commanding the other rebelling the one forbidding the otherser that cause embracing so as but for the law our sinne would not so much appeare for example wee are able to eate more in winter then in sommer by reason in winter there meeteth two contraries the outward cold and inward beat which being driuen into the body encreaseth the appetite which is not so in sommer for then rather heat meeteth with heat which abateth the stomacke euen so the Lord hath set his law as a bull-worke to keepe in sin that it breake not forth of the breast Now when sinne findeth such resistance as it cannot rush through this law then it reboundeth backe againe into our bosome and there kindleth a greater fire of concupiscence then it did before yet is the law holy pure righteous heauenly and spirituall the rule of obedience and of a sanctified life but out nature is impure vnrighteous corrupt and from the earth earthlie the law proceeding from God and our nature from the diuell who powreth this poison into our hearts for euen the law of nature which was the booke for all men and whereby the eternall power of the God-head was discerned that hee might be glorified we see how Rom. 1.20 he was thereby dishonored they turning the glory of the incorruptible God to the similitude of a corruptible mam which proceeded onely from their vaine thoughts and foolish hearts full of darknesse but their end was reprobation so for the law written where it pareth off the dead flesh that we may see how sorely we are smitten by sinne that by this meanes we might run to Christ who is a ready Physitian skilfull and pitifull in healing all wounds we still keepe at home and run backe into our selues as if thereby we could be cured where in truth our disease by this negligence is the more increased nothing being able to heale but the bloud of the son of God so for the Gospell whose end is to make peace between God and man and betweene man and man shewing there is but one God one spirit one faith therby we but one mans childrē euen Gods which should be the power of saluation to vs and the bond of loue among vs through the malice of sathan and
the obedience of the law in some measure and stirre vp our affections to a delight in it Thirdly we are dead to the power of prouocation which was in the law to vrge vs to sin because our sins being taken away in the passion of Christ the law bringing vs as it were vpon the scaffold and shewing vs hell gates and heauen a farre off not able of our selues to make passage to it teacheth vs to auoid all sinnefull occasions whereby our feete might be found slipping and to lay the better hold vpon the bridge the Lord Iesus by whom the conscience is so pacified as wee are euer directed in the right way so as we are dead to it in the curse of it and aliue to it as it is the rule of our direction we are dead to it in the bondage of it and aliue to it in the obedience of it Gods spirit directing our hearts to doe that willingly which the law requireth Since then there is this necessity laid vpon vs to be dead vnto sinne for which sinne the curse of the law is due and to be liuing to newnesse of life though wee see this rich benefit of hauing the righteosnesse of the law fulfilled to bee performed by Christ onely and that for vs we must beware we fall not either into profane security or else into presumptuous hypocrisie the one thinking the fauour of God not greatly requisite the other that it is easily obtained the one running on still to sinne the other couering their nakednesse with fig-leaues which are not broad enough to couer all nor thicke enough to hide them from his eies that pierceth into the deepest darknesse for these may haue a knowledge of the law and subscribe vnto it a glimmering sight of Christ in the Gospell and reioice at it and yet not haue sinne condemned in their flesh but their flesh damned for their sinne whereas if we straitly trie our selues by the law and see our sinnes as sores runnig full of corruption and damnation to bee awaiting vpon the least sinne then is the commandement come vnto vs and then sinne being reuiued we know to what Physitian to goe and what eie salue to craue for we cannot looke into the bottome of our hearts vnlesse we looke into the bottome of the law and if we faile in this wee shall know no sinnes and so consequently no Sauiour for sinnes for God being a fearefull Iudge and a consuming fire we cannot stand before him without peace of conscience nor haue this peace without grace from Christ nor partake of this grace without acknowledgment of misery nor come to this acknowledgment without a through sight of our sinnes nor attaine to this sight without a sight of damnation due for them nor see this damnation without a triall of our selues by the commandement so as Christ hath not by his vertue abated but aduanced the power and excellency of the law in the right vse of it for which it was ordained namely to set our hearts on God and our waies in the trade of his commandements and therefore let vs by all meanes shun two extremities First a restlesse desire to performe the law so precisely as to seeke life in it which is harder for vs to doe then to remoue mountaines or to clime vp to heauen to see the seat of God Secondly rechlesse impiety to liue profanely because we cannot liue so precisely as we ought for the law is the goale wee must time at and the perfection we must striue to and though in our best workes we are vnprofitable yet must we worke lest wee be abominable Now for the second part namely for whom Christ tooke this paines to establish and fulfill the righteousnesse of the law it was for such as walke not after the flesh but after the spirit which teacheth vs to know a child of God from a reprobate the life of the one being like the darkenesse of Egypt grosse and palpable the other like the Sunne-shine cleere and comfortable And this life in the elect may be discerned by two markes First by a spirituall inuisible internall testimony secondly by a reall externall and visible The first is discouered two waies first by the spirit of adoption whereby we cry in confidence to the Lord as to a father secondly by the spirit of sanctification whereby we liue in obedience and subiection as to a Lord. The outward euidence of a Christian is likewise knowen two waies first by an outward profession secondly by walking in that profession Now lest we be deceaued in the inward signes first through pride in our selues and the policy of sathan to make vs thinke we haue them when we want them as Matth. 7.23 Many by doing great things in the name of Christ will entitle themselues to heauen which is a purchase for the elect only but he will professe he neuer knew them secondly through the secrecie of them they being knowen onely to God as 1. Cor. 2.10 The spirit searcheth all things and no man knowes the heart but he that made it therfore an inuisible faith must be discerned by visible fruits and who can tell that the powers of his soule be reformed if it breake not forth into his life for which cause the badge of a renued Christian is first a proclamation as it were whose he is and vnder whom he serues secondly a blamelesse course in conuersation the first of these is communicable to hypocrites who will seeme to carry a weapon for the Lord but with weake hands and false hearts making a flourish as if hee would defie the diuell yet secretly and couertly feeding on him and defending him in his desires and therefore he that is truely elect must be measured by his life and we must not looke into the spirit which is in him but into the fruites of the spirit which hang about him not to his inuisible faith but to his visible workes of faith not to his outward profession but to his walking according to his profession as Gal. 5.25 If we liue in the spirit wee must also walke in the spirit so as men are not to bee iudged by their tongues but by their steps and since we must iudge them this way if we see one liue inordinately sweare outragiously blaspheme mightily oppresse cruelly haunt wicked company and such like we may well say he is wicked and if he reply iudge not thou maiest answer thou maiest safely iudge the roote by the tree and the tree by the fruit a fountaine by the streames and the streames by their cleerenesse a sicke man by his weakenesse and the danger of his weakenesse by the nature of the disease and what is in the heart by that commeth out of the heart Mat. 15.19 for how could such a sea of sinnes swell ouer their bankes if thou wert stable minded those hauty lookes could neuer so transforme thy countenance if pride did not possesse thee nor thy vsury and oppression so rage and some out in thy
5.25 then how many are there among vs worse then they that neuer heare it but thinke that which is in truth the onely food to preserue them the only poison to destroy them And if shee be dead that sauoureth so much of the flesh as to liue in pleasure 1. Tim. 5.6 then how many are there in the world as euill as shee that would neuer haue the Sunne to set vpon their delights but would haue their life without limitation that they might follow their sports And if he be dead that fals asleepe in his sins Eph. 5.14 then how many of this kinde are with vs that neuer tooke but one nap since their birth making the end of one sinne the beginning of another And if they be dead that walke according to the course of the world Eph. 2.1.2 then alas how few are liuing among vs many great starres falling from heauen to the earth daily that is many great professors being either ashamed or wearied of their precisenesse in religion falling away daiely renouncing that their faith wherwith they were once comforted embracing the world like Demas who shooke off Paul as if he had beene as pestilent as the viper that Paul himselfe shooke off Act. 28.5 And if he be dead that followeth not his calling faithfully Mat. 8.22 then how many such are there among vs that either through idlenesse neglect or through fraud and deceit peruert those means that God hath appointed for their increase And if he be dead which strengtheneth not himself in the things which remaine in him Reuel 3.1.2 then how doe we abound with such as want this zeale of supporting their faith suffering it daily to decrease and smothering and pressing it downe with the sent sauor of fleshly ease and preferment And if they be dead that haue not part in the first resurrection Reue. 20.5 then how many of this brood haue we that haue not yet receiued Christin true faith at all nor are awaked to any better life then they brought from their mothers wombe thinking too wel of themselues and for want of knowing themselues being not able to know Christ aright wanting this knowledge of him they are ignorant what benefit they may receiue by Christ and being ignorant of this it is impossible for them to partake of any benefits Christ bringeth they finding no better taste nor sweetnesse in them then there is sauour in the whit of an egge as Iob saith cap. 6.6 Therefore let wickednesse come form the wicked and let it be a bird onely of their hatching let them fill themselues with the bitter morsels of the flesh which turne to gall in their stomackes for God at length shall draw it out of their bellies Iob. 20.15 and shall cause his wrath to raine vpon them burierâ—â— that call vpon the name of the Lord depart from iniquity and being borne of the spirit let vs distast euery thing that is not spirituall for in this opposition of contraries of the flesh and of the spirit we must cleaue as close to the blood of Christ and the water of a holy life as the fleshly men doe to the diuell and to the course of their corruption This rule then which the Apostle heere giueth to be guided and conducted by the spirit condemneth and conuinceth all them that haue such froth in their words and some out of their monthes that men are too full of the spirit and too vehement in the spirit taking vpon them like Schoole-masters to reach the holy Ghost how to speake but since the spirit taketh it vp as a phrase fit for him let not vs be ashamed to vse it as a garment fit for vs for the world hath beene full of scoffing from the beginning and though it ingendred in the flesh of Abraham yet came it from the bastard brood of Hagar Ismael being the first Gen. 21.9 that mocked Isaac And what was Elisha the worse 2. Kin. 2.23 for being mocked of the children or the Prophets the worse for being mocked of the people or Christ the worse for being railed on in the open Synagogue and mocked at in the iudgement hall and vpon the Crosse Mat. 26.41 Or Paul the worse for being called by Tertullus that flattering oratour Act. 24.5 a pestilent fellow and a mouer of sedition Hath not this beene the lot of the righteous since the beginning and the true badge of a Christian since Christs ascension For Isaack had the blessing both vpon his soule and vpon his seed notwithstanding the curse of his brother the Prophets went on in their calling giuing as Esay speaketh their backe to the smiters and their face to the nippers they were not dismaied and Paul continued worshipping the God of his fathers after the way which was called Heresie Act. 24.14 notwithstanding the rage malice of the vnbeleeuing Iewes And therefore shrinke not thou in thy head a whit nor let not thy zeale be cooled for the quips and tants of peruerse persons for either thou must be a sheepe or a goate and better be laughed at of men for thy sheepish simplicitie then destroied by God for thy goat-like qualities since there are but two orders rankes of men in the world the one fleshly the other spiritual we know he that was borne after the flesh euer persecuted him that was borne after the spirit euen so is it now which can nothing hurt thee because the spirit doth defend thee nay it toucheth not thee at all for they scoffe at God which dwelleth in thee and he at length will laugh at their destruction Besides it is but the reuiling of Sathan which possesseth their flesh and who will esteeme of the diuels frumps since he doth it onely in enuy at thy saluation and in malice against the God of heauen Heere againe are conuinced all such who of their owne drowsinesse frame and pretend excuses for not doing as they say they should but this is but one of the deceits of sin to wind thee further into her snares for the spirit cannot be idle but is like the miller alwaies grinding anâ— mouing thee forward to some good duty for when the stronger entreth he driueth him out that was there before therefore examine thy selfe whether thou be as earnest in praier as at thy pleasure whether as diligent in counting thy sinnes as casting thy accounts at home as desirous to heare the word as a stage-play as earnest in repenting as in coÌ„mitting of offences as hungring after the foode of thy soule as after the nourishment of thy body for if thou be not thou art so far from fauouring spiritual things as the spirit hath set no footing in thee at all for we read of Dauid in the whole volume of his Psalmes how greatly he delighted in the law of God how he longed after it as the Hart after the riuer brookes how he valued it better then thousands of gold or siluer how in his estimation one day was better in the
to Moses to be read to the people and to be left for vs their posterity it would teach vs how to be the friends of God as Abraham was for therein is both life and death set before vs Deut. 5.33 it is as a line and plummet to square our liues by and to measure our steppes to heauen in it is the reuealed will of God for vs and the secret for himselfe Deut. 29.29 in it are contained promises for obedience and a whole volume of cursings for breaking it so that if wee will be saued wee must please God and how wee shall doe this is set forth vnto vs in his law and if we separate our selues from the vse of this law then shall it become a killing letter to vs that is as oft as we read it we shall read our owne damnation as appeareth 2. Kin. 22.11 But if we study it to make it the rule of our obedience and as a light to direct vs through the darkenesse of this life then doth it conuert the soule condemning sinne in the flesh and freeing the flesh from sinne that if we fall we fall but in the armes of Christ for hee is the way wee are directed to walke in by the law So as in a word learne that the Apostle wil measure thy loue of God by thy loue of the law of God euen as an earthly Prince will discerne thy affection of him by thy subiection to his scepter Secondly obserue hence that of all the creatures of God the rebellion of man is greatest nay he only swarueth from the course of his first creation for heere we see how farre he is degenerate that being made after the image of God to glorifie him in his subiection to his law now he turneth the heele against him and hath framed a law to himselfe which he doth follow namely the lusts of the flesh denying any obedience to the law of his maker and not onely disarming himselfe of all possibility of subiection but putting on the armor of Gods enemy flatly opposing himselfe and standing in contradiction with the law of God But now the rest of the creatures of God they keepe the end of their creation the Sunne giuing her light for which she was made the Sea keeping her bounds wherin she was set the water yelding her power to cleanse for which she was ordained the earth bringing foorth her fruit as she was commanded euery beast of the field liuing in the ignorance of his strength and in his acknowledgement of man to be his head as he was at first enioyned whereas if they should alter their naturall course as the sunne to bring darknesse the watâ—â— to defile the earth to miscarry and cast all her fruit out of her wombe before it were ripe and the rest to peruert their ends for which they were giuen vs wee would count it as monstrous as for a man to goe vpon his head with his feet vpward and yet is the case of man more monstrous for where God made him a liuing soule hee hath made himselfe a dead carkase and a damned creature and where he had his reason sanctified to all good and knew no euill he hath now all the powers of his vnderstanding polluted that nothing but weeds and sinnes doe grow vp in him and where he had a law giuen him to bridle and keepe him in from ranging he hath taken the bridle in the teeth and wrung himselfe by his concupiscence out of the hands and protection of God nothing being able to curbe or keepe him in till he had cast himselfe out of the saddle namely the paradise of God and not resting thus foiled with his fall he stands now in armes against the Lord as if he threw him downe whereas alas the Lord tooke pleasure in the worke of his hands seeing it was very good and hee ouerthrew himselfe in pride and infidelity which stil encreaseth as his age increaseth and maketh him so rebellious as he is The consideration whereof this being the condition of the best of vs as we lie in the wombe ought exceedingly to humble vs and wound vs at the heart that what wee would condemn in the insensible creatures that we senselesly run into and yet the obedience wee see performed by them cannot draw vs to the subiection whereto we are tied which shewes vs to be farre more brutish then they and therefore what recompence of reward can we expect if we continue thus vntamed but as Salomon saith Prou. 1.31 to be filled with our owne deuises and cap. 5.22 to be holden with the cords of our owne sinne till destruction come like a whirle wind and carry vs away without recouery Againe learne hence who they be that loue and who they be that hate God such as keepe or keepe not his commandements according to the saying of Christ If ye loue me keepe my commandements and as is comprised in the end of the second commandement that mercy shall bee shewed to them that loue him and keepe his commandements but those that hate him and wil not haue Christ raigne ouer them but cast his yoake far from them he will pursue them with his wrath to the fourth generation And heere we are to iudge of two sorts of men the one that sinne of too much presumption the other that sinne of good intention the first are blasphemers profaners of the labbath drunkards adulterers vsurers such like that thinke all time lost which is not spent vpon their lusts dare braue the heauens as if there were no vengeance reserued for them these men chacing and hunting vp and downe to get new occasions of sinning not masking or dissembling but openly proclaiming the poison in their hearts by the scabs and vicers in their liues doe shew from what head they spring for making no conscience of sinne they are the brood of the serpent Ioh. 8.44 Ioh. 3.8 For he that is borne of God sinneth not that is he that laboreth to mortifie his flesh daily and to purge himselfe by repentance but he that will set fire to his affections that are already enraged and study how to inuent mischief he is of the diuel For the other sort they are such as will serue God after their fancies but this will not suffice for though they meane no hurt or that their conscience be perswaded that they doe is right yet heere wee see wee must not frame the law of God according to our conscience but bend our conscience according to the law of God to worship him as hee hath prescribed in his word for if good purposes or good intentions would haue serued then had the Iewes as great cause to be accepted of God as any for though they went about to establish their owne righteousnesse through workes yet heerein they did no more then they were taught by the Scribes Pharisees which were their leaders yea and they liued strictly as was commanded by the law of Moses and had a zeale
this life Thirdly to make them the more inexcusable at the last day when they cannot say but the light was shewed them and they shut their eies and that grace was offered but they spurned against it in their hearts This preaching and exhorting and reproouing is also necessary for the elect as an instrument to conueie vnto vs that grace whereby we are conuerted as Lydia by hearing Act. 16.14 had her heart opened for though wee might liue by Gods prouidence without our appointed foode of bread Deut. 8.3 yet if we should reiect bread thinking to liue by bare prouidence wee should tempt God euen so though the grace of Christ doth onely saue vs yet is his word as the golden vessell wherein it is reached foorth vnto vs. Out of this then that hath beene spoken generally obserue that the best choisest and chiefest actions of a naturall man are enimitie against God that is doe directly sight and offend the maiestie of God the reason is because we are in this estate so farre from yeelding subiection to his law that therefore we sinne the more because the law forbids vs for as there is great contrarietie betwixt cold and heat so is there greater betwixt the spirituall law of God and the corrupt law of our flesh and as the fire compassed about with the force of the winde hath the heat that struggleth to come foorth beaten backe by the power of the winde whereby it increaseth the rage of the fire as experirience teacheth vs in scalding more in winter than in summer euen so is it with vs for sinne that would come foorth and is driuen backe by the power of the commandement prooueth the more fierce and enraged sinne Since then it is our nature to sinne the more because we are forbidden to sinne and that the successe and fruite of sinne is so dangerous as to keepe vs at enimitie with God with whom if we make no peace but continue at warre we shall haue the woorse being to him but as the drie stubble bfore the fire let vs beware how in this lethargie of sinne we fall asleepe since watchfulnesse is the cure prescribed by our Physician Christ but let vs tremble at the first motion of sinne shake off the least occasion that may prouoke vs to it checke it when it begins first to start out and cut it off while it is yet tender lest growing strong headed it makes vs grow stiffe necked and stubburne hearted for it is not the way to amend barely to wish thou could leaue it and yet to excuse thy sinne because it is thy nature for aswell maiest thou acquit the theefe that robbeth thee for he will pray thee to beare with him and tell thee it is so old and sweet a sinne to steale as he cannot chuse but follow it But thou must submit thy selfe to be reprooued for thy sinne range thy selfe equally to the obedience of euerie Commandement not excluding couetousnesse as thy enemy and yet suffring thy selfe to be surprised by flatterie as a friend to thy promotion reiecting hatred and yet harboring deceit gaine-saying pride and yet abounding in oppression defying poperie and yet embracing blasphemie for they end all alike in destruction of body and sorrow of minde let vs not therefore go neere the stewes if our eies bee bent to lust nor affect preheminence if our hearts be bent to pride nor handle treasure if our affection encline to couetousnesse nor haunt the tauerne lest our appetites bee enflamed with wine for this were to quench the fire with oile which is as fuell to maintaine it But let vs so moderate our selues in these inferior blessings as we auoid prouocations to sin because of our pronenesse to sinne and suffer not our weake nature to be too sharpely assaulted by these deceiueable delights which are in themselues but as sugred sinnes the more easily to ensnare vs in the nets of the diuell ROM chap. 8. vers 8.9 verse 8 So then they that are in the flesh can not please God verse 9 Now yee are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man hath not the spirit of Christ the same is not his IN these verses the Apostle concludeth his former argument of the opposition betweene the flesh and the spirit both waies proceeding as it were by steppes and degrees in this sort They that walke after the course of the world sauour the things of the flesh and relishing nothing else they sauour of damnation their consciences being alreadie scorched with the fire of hell and this is all the excellencie of mans wisdome because it is not at slight variance but at vtter defiance with God and it continueth in this enimitie because it is not in subiection to his law and it is not because it can not and since it cannot but rebell it is impossible it should please God On the other side they that make a conscience of their waies sauour the things of the spirit and by this their taste and delight in heauenly things they purchase to themselues life and peace for such is the wisedome of the spirit and not being in the flesh they can not but please God which is partly expressed partly implied vpon direct consequent of the former words in the end of vers 8. For since they that are giuen ouer as reprobates to the flesh cannot please God they that haue but flesh and infirmities onely in them hauing the greatest part of their soule and body seasoned with the graces of God they cannot but please God and such are yee vers 9. the Apostle speaking of the elect which containeth three parts in it First a proposition assumed S. Paul taking it as granted and as a matter without controuer sie that they were not in the flesh but were in part sanctified Secondly the reason that mooued him so to take it because the spirit wrought in them holinesse of life for God and an vncleane liuer cannot lodge vnder one roose Thirdly a reason of that or a confirmation of the reason by the contrarie they that want Christs spirit are none of Christs but yee are elect and chosen and ingrafted into Christ and therefore yee haue his spirit and hauing his spirit he hath so crucified your corruptions as you are no longer in the flesh and then being dead vnto sinne yee are aliue vnto God Hence obserue first the great force and efficacy of those words They that are in the flesh for it is a greater matter to be in the flesh then for flesh to be in vs for this maketh vs more fleshly the first being true onely of the reprobate and castawaies the other onely of the elect euen as it is a greater disgrace to say that a man is in his wine whereby is meant drunkennesse then that wine is in a man for the best may take it to comfort their hearts so to say that a man is cholericke is more then to say
which we no sooner feele but being warned by this spirit we gather our feete the more close together to stand fast Since then this spirit of God hath set vp his rest in our soules let vs as liuely stones in this spirituall building cleanse polish our selues from all corruptions that it may take delight to continue with vs for if he come to suruey thy heart to see what roome thou hast for him and he finde euery chamber there full of some sinne and seeth that as fast as he emptieth it with one hand thou fillest it vp with another reâ—sting the power of him as if he came to torment thee he will take his flight from thee and thy sinnes shall breake out as the plague-sore vpon thee to thy vtter confusion but if thou submit thy selfe to his worke suffering him to mine and vndermine euery veine in thy body and to cleanse euery corner in thy soule and being emptied of thy corruption wilt labour in sanctification to keepe thy selfe cleane so beating downe thy fleshly thoughts and carnall desires as they shall not so much as sleepe with thee and if they chance to creepe into thy bed thou wilt spurne them out as a chaste louer wil a harlot then shal the spirit take vp thy body as his house and thou entertaining him he will keepe out all thine enemies that may disturbe thy peace with Christ Lastly where he saith But he that hath not the spirit of Christ is not his obserue that by an argument drawne from a naturall man he prooueth that as many as haue the spirit of Christ are sure of their saluation for as a naturall man who hath not the spirit is not Christs so long as hee remaineth a naturall man so consequentlie it followeth that they that haue the spirit are Christs and being his it were an absurd thing if they should not be saued for the conscience being pacified that God will accept vs in Christ we are not now perplexiuely to doubt of our saluation or how to auoid damnation for if we should doubt of our ROM chap. 8. vers 10. Vers 10 And if Christ be in you the bodie is dead because of sinne but the spirit is life for righteousnesse sake IN this verse the Apostle maketh the preuenâ—â—â—â— of a doubt which might haue risen out of the former doctrine for hee hauing before prooued that the spirit of God the spirit of Christ and Christ himselfe are in vs that are elect wee might make question of the trueth of this seeing we haue a large remnant of sinne and of the corruption of nature abiding in vs To this the Apostle answereth in this verse and those that follow First granting that so long as wee carrie about vs this bodie so long shall we carrie about vs sinne in our bodie part whereof is alreadie mortified in this life the rest can not be but by mortalitie But then in the second place that wee might not be too much deiected with this clogge of sinne we draw after vs he would haue vs with this occasion we haue to humble vs to ioyne withall the consideration of the spirit of Christ which is in vs to raise vs vp againe assuring vs that if our faith by her visible fruites can appeare in our liues that though we haue a portion of sinne which can not die but by death yet we haue the spirit of God the spirit of Christ and Christ himselfe-dwelling in vs the fruite whereof is euerlasting life in glorie obtained by the righteousnesse of Christ for vs applying himselfe in the latter part of the verse to comfort the weakenesse and to cheere vp the faint hearts of the faithfull labouring to relieue them with some spirituall consolation that notwithstanding they cannot shake off the sluggishnesse of the flesh but are taken as it were with a palsey halfe dead on the one side being compassed about with many infirmities in this life and hauing many grudgings and resistances of this earthly lumpe which is the bodie against the worke of our sanctification yet for all this the faithfull and elect may know and be assured that they are not trained foorth to fight and haue the foile nor that they are called to any doubtfull combate but to such a field where our hands shall be held vp if wee faint Exod. 17.12 as were the hands of Moses and where wee shall preuaile not onely against the Amalekites as did Ioshua which are enemies without vs but euen against the hidden enemies of our heart the rebellion of the flesh and the corrupâ—â—â—â— of nature which is contained in these words But the spirit is life so as the verse standeth on two parts First hee granteth part of the obiection namely that sinne cannot fully be shaken off Secondly to the full satisfaction of our consciences he answereth the other part of the obiection namely that notwithstanding this remainder of sinne in vs we need not be perplexed or doubt of our saluation Heere first wee are to consider of the three speciall kindes and phrases of speech the Apostle vseth in the former verses and in this concerning the spirit of God which is in vs the spirit of Christ which is in vs and Christ himselfe which is in vs. Whereby we are taught to beleeue that the whole Godhead and Trinitie dwelleth in euery Christian Howbeit concerning the spirit of God wee must know we cannot attaine vnto it but by the spirit of Christ for as the waters that boile in the earth cannot be conueied vnto vs but by wels and pipes by which we receiue of the fountaine it selfe so the spirit of God is the fountaine of life but a Well too deepe and the place too high for vs to reach to hee dwelling in a place vnaccessible and not to be approched vnto and for this cause the spirit of Christ is the well-spring and pipe which passeth this life to vs and by this we are made partakers of that life in glory so that in this respect the spirit of God is said to bee in vs and also the spirit of Christ which spirit could not be conueied vnto to vs but by the flesh of Christ God and man to reconcile vs to his Father and yet all this is but one God and one spirit as 1. Ioh. 5.7 which prooueth these two things first that Christ is God secondly that the holie Ghost proceedeth both from God and Christ because they both are but one and the selfe-same spirit is but one And in that Christ is also said to be in vs it is but the same in effect that the spirit of Christ is in vs yet are wee verily to beleeue that verie Christ is really in vs indeed yet inuisiblie and this must bee vnderstood supernaturally and therefore they that hold they are onely partakers of the graces and benefits of Christ but not of Christ himselfe cannot beleeue that Christ shall saue them for Christs benefits are so inseparablie vnited to his person as
the Saints of God beloued of the Lord hauing our long robes in signe of statelinesse as Senators palmes in our hands in signe of victorie as conquerours Reu. 7.9 for we in Christ haue ouer come Satan Further wee must obserue and know though this spirit of life dwell in vs yet so long as wee are inclosed in this earthly tabernacle and haue the corruption of nature clasping about the soule as Ivie to the Oke Ioh. 13.8 we cannot be free from infirmities and sinnes nor washed so cleane but that some filth will cleaue to our hands or our feet Yet there is great difference betweene the slips and sins of him that hath and of him that hath not the spirit of God as great difference as there is betweene him that is drenched and plunged ouer head and eares in a puddle and him that hath onely fouled his foote according to the speech of Christ to Peter Ioh. 13.10 He that is washed needed not saue onely to wash his feete as if he should haue said Peter thy head and thy hands are cleane onely thy feet need washing 〈◊〉 that is alwaies in this life some inferior affection is vncleane and there will be a litle boiling against the working of the spirit but the principall purpose of our hearts shall be to please God and to loath the world For the children of God are as poisoned vessels washed by the holie Ghost 2. Cor. 10. â—â— wherein notwithstanding there rests some taste and tang of their former filthinesse but the wicked are as vessels full of the poison of the diuell wherein the spirit of God neuer set footing Againe sinne in the regenerate hath a wound and is like the Sun faintly appearing through some thicke cloud but in the wicked it hath it full stroke Againe the wicked are so chained that they cannot stirre one foote to heauen and being cast from God they so little care for it as they wil with Cain Gen. 4.17 fall a building of cities and hauing lost the harmonie of a good conscience they will get some Iubal or other Genes 4.21 to plaie on the organs to make them merry but the godly though they be loosed from the chaines of the diuel yet while they soiourne heere they must draw some irons after them Againe the wicked from their birth haue turned their backs to God and their face to the diuell but the godly though they be hindred in their course and staied in their profession of godlinesse and of sanctification by some infirmities inseparable from the flesh yet doe they striue in their running to recouer their fall and wrastle for a prize that shall neuer fade And yet no doubt there is a contradiction in the wicked euen in finning as it is said Gen. 4.7 sinne lieth at the dore of Caine that is the blood of his brother Abel should torment his conscience Howbeit this combat and contradiction is but betweene his conscience that condemneth his sinne and his heart that loueth it but in them there is neuer any strife betweene affections and affections whereas the godly haue this fight betweene affections and affections as the flesh desireth to doe such a thing but the spirit that dwelleth in the flesh doth alwaies abhorre it and striueth against it So as if God hath sealed thee vp to saluation and hath giuen thee the stone of absolution and pardon for thy sinnes though thou art now discouraged at that remnant of sinne that rests in thee and fearest lest God should frowne at thee and turne his face from thee for thy weake seruice of him yet lift vp thy head thou shall bee sure heereafter through the power of this spirit to cast downe that great Goliah 2. Cor. 3.18 and thou shalt haue the full fruition of that hope thou yet doest apprehend and see as in a glasse Eph. 1.14 and if thou hast receiued but the earnest penny of the spirit in this life thou shalt be sure to receiue thy full wages and hire in the life to come Neither need we be dismaied that we limpe like Iacob 2. Cor. 5.5 2. Cor. 12.8 Genes 32.25 and be imperfect in this life for if we had not infirmities we would bee as proud as the diuell whereas now they make vs to expresse our thankefulnesse to God that hee so mercifully restraineth them and so fatherly passeth by them they serue to multiply our grones in the spirit to God Phil. 1.23 Rom. 7.24 Heb. 13.3 that we might be deliuered from this body of death and bondage of sinne yea they stirre vs vp to the loue of others to sorrow for the afflictions of Ioseph and of our brethren whereas if wee our selues were not infirme and weake we would neuer be touched with compassion Vers 11. But if the spirit of him that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you Howsoeuer wee haue aduantage and comfort by the former doctrine that by the extinguishment of this light which wee haue heere beneath and by the separation of our bodies from our soules sin must die and cannot otherwise be mortified than by mortalitie yet in this verse the Apostle stirreth vs vp to greater ioy and to the top of all Christian comfort shewing that the time shall come when our vile bodies shall bee made like to the glorious bodie of Christ Iesus The verse standeth on two parts first of the raising vp of Iesus Christ secondly of the raising vp of our bodies to bee made conformable to Christ our head First obserue the maner of the Apostle his speech If the spirit c. consider wisely this speech propounded by Paul as it were conditionally which doth not argue any suspended doubt fulnesse of the matter or make it any whit subject to exception but carieth with it a peremptorie necessitie that it is so the Apostle taking that for granted which cannot be denied without falling into grosse absurdities For if he should haue doubted whether Christ had beene risen againe then in vaine had he gone about to prooue that we should rise againe and therefore by this maner of phrase the Apostle cals not the matter in question as a doubt but doth boldly assume it to all Christians that Christ is risen And this is the common course of the Scripture and of the Ministers of God in all times vsually to say If there be a day of iudgement 2. Pet. 3.11 and if it be so that this booke of Gods word shall be wâ—â—â—â—â—â—â— our hearts then is there a fearefull reckoning to bee exâ—â—â—â— for which they do not as doubting of these things but taking them as granted of all men they be so certaine without contradiction So the Apostle before in this chapter vers 9. If the spirit be in you speaking to the elect for all that is spoken in this chapter belongeth onely to them that
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
that he hath a name at which all knees shall bow and this name is giuen him so as he hath it not as God for being God nothing could be giuen him Phil. 2.13 so as he hath it not as God for being God nothing could be giuen him but hee hath it as man and God for his bare humanity could not deserue this neither yet to be gouernour of all the world Now for the third which is the priuiledge we haue by being his brethren they are chieflie three First we are by this heires and fellow heires with him of all things in this life and in the life to come as appeareth vers 16.17 of this chapter Secondlie by this followeth and from this commeth the soueraigntie we haue ouerall creatures as 1. Cor. 3.22 Whether it be the world or life or death all things are ours for we are Christs and Christ is Gods and being vnder Gods wings no man neither dareth and though his stomacke bee neuer so good yet hee hath not the strength to hurt vs for the Lord will keepe vs as the apple of his cie Thirdlie by this though the Angels be farre aboue vs in nature yet we haue one of our nature better then they that is Christ and through him they doe all become our ministers Heb. 1.4.7 Christ is made more excellent then the Angels and he maketh them but his messengers Now for the degrees wherby the Lord doth execute this his eternal purpose for the first of them which is calling it is wrought by the holie Ghost as the principall cause and by a double instrument the holy Ghost vseth first the preaching of the law whereby we are brought to a holie despaire of our selues by the sight of our owne corruption that we may seeke for remedie in the profound sea of the Lords vnsearchable mercie The second the preaching of the Gospell whereby hee anointeth our eyes with the eye salue of the holie Ghost Col. 2.13 that being dead in sinne and not so much as dreaming of saluation the sound of the Gospel doth awake vs that we may heare that hearing we may liue Hereupon it is said that the Lord doth draw men and pull them vnto him as Christ saith Iohn 6.44 No man can come vnto me vnlesse the father draw him that is doth separate them from the cursed generation of the world and sets his inward seale vpon them that is his spirit and brandeth them in the forehead with a visible marke of holinesse of life that euery man may know them to be the Lords Hereupon also it is said that the Lord doth open the hart with the key of the Gospel as Act. 16.14 he is said to open the heart of Lydia and as Psal 40.6 he boareth the eare and softeneth the heart and moisteneth it with his grace that aboue all things a man shall esteeme of the pearle of the Gospell and be brought chearefully to sell all he hath to buy such a iewell as shall bring him righteousnesse to saue his soule so as this calling of the Lord is to this end to manifest and to secure a man in his soule that the Lord hath giuē him to Christ out of all the world Here may be obiected are not all vniuersally called by grace We answer No for first all men are not called effectuallie secondly some are not called at all Some are called externallie by the Preachers mouth and saluation is offered them by the ministerie of the word and sacraments and the kingdom of God is come to their dores and peace is shewed them and the glory of Ierusalem is set before them Math. 22.3 but yet we see of them that were bidden to the mariage there were three sorts not effectually called first they that being called carelesly refused to come being possessed with the cares of this world and with voluptuous liuing secondly they that cruelly persecured the inuiters messengers of the Bridegroome not onely refusing to come being called but disdaining to come as scorning such cheare and faring euery day better themselues at home thirdly they that came hand ouer head neuer looking to their feet before they entred into the Lords house nor neuer changed their attire but came without the wedding garment of a holy life So wee reade that of the foure sorts of ground that receiue the word and the seed thereof Mark 4.4 one sort onely shall be saued not that we must vnderstand it as if of foure hearers there should be but one saued for the Lord may haue mercy vpon a whole congregation to saue them but three sorts of them filled with seuerall affections that vouchsafed to come and to stand before the Lord as hearers were reprobate that is such as did not beautifie the profession of the Gospell with a holy life And truly of them that come and feed vpon the word and yet be reprobates it is wonderfull to see how farre they goe euen in the right course for first they may be enlightned generally in the knowledge of the truth and may taste of the heauenly gift yea and be partakers of the holy Ghost Heb. 6.4.6 and yet may fall away neuer to be renewe◠by repentance Secondly they may haue faith Luk. 8.13 for a time not counterfeit yet not truly sincere for in the daie of trial they fall away like fruit from the tree with a blast of wind yea they may take ioy in the word as Herod did Mark 6.20 who was glad to heare Iohn Baptist and with Herod they may for a time do many things at the request of Gods Ministers Mark 16.20 And for outward reformation swine we know may be washed so may they leaue off and discontinue some grosse sins for a time when Sathan being for a season cast out of them doth not worke so forciblie in them as Math. 12.34 the Pharises and Sadduces may for nouelties sake come to Iohns baptisme and for a time speake good things when they are euill and yet be but a generation of vipers yea they may wish with Balaam to die the death of the righteous Num. 23.10 iustifying in their owne conscience the course of holinesse and which is more they may partake of all the graces of God sauing that one grace of sanctification and yet they may seeme to bee sanctified as Hebrews 10.29 they tread vnder foot the Sonne of God and count the bloud of the new Testament an vnholy thing were with they were so sanctified Now others there be that are not called at all and these be of two sorts either those to whom the Lord hath denied the verie contemplation of the booke of nature as children that die as soone as they be borne who if they be elect it is by a supernaturall power of the holy Ghost if they be reprobate it is iust in respect of their naturall filth and corruption that did cleaue so fast vnto their bones for in that they die it proues they had finned and
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
them that be halfe dead through cold euen so the holy Ghost not onely warmeth him that is benummed in his soule but quickeneth him that is starke dead in pleasures and other corruptions of the world and doth kindle in him a holy zeale to the Lords truth and raiseth him vp to the hope of eternall life being before though hee seemed to liue through the dulnesse and obstupefaction of his flesh drouping or rather dead in sinne Fourthly fire giueth light to them that before sat in darknesse and sheweth them the way how to walke so the holy Gost doth enlighten our iudgments and vnderstandings that we may be able to discerne and desire to thirst after that acceptable will of the Lord vnto saluation Secondly consider since the holy Ghost cannot be quenched but where he is how the Apostle writing to the whole Church of Thessalonica assumeth and taketh it as granted that they all had this spirit and this ought to be the generall iudgement of all men so long as a people conforme themselues to the outward obedience and sound of the Gospell to presume and hope the best of all For no doubt many in this Church were accompted Saints which were detestable hypocrites yet in respect of this mingling of the seede and tares together the Apostle medleth not with them leauing that to the last iudgement but signeth them all with this excellent badge of hauing the spirit for so ought it to be vnlesse their sinnes be enormous and notorious and that they sinne and offend with so high a hand as that they refuse the censure of the Church and to be thereby reformed for then they are vtterly to bee cut off and separate from the rest of the Saints And this intermingling of hypocrites and the elect together in the visible church maketh that oftentimes the Apostle in a generall stile disswadeth and dehorteth all from that which can be verified in the wicked onely as when he saith Heb. 3.12 Take heed none of you be so vnfaithfull as to fall from the grace of the liuing God which is true onely in the hypocrite and so doth hee sometimes generally exhort to that which is true onely in the elect as when he saith to the Philippians Worke fourth your saluation with feare and trembling Phil. 2.12 for all the Ministers of God must know that there will alwaies be one Iudas among the Disciples Mat. 26.22 whom Christ onely could discouer but for them that cannot see the heart they must offer the cup of grace to all for the tares cannot be seuered from the wheat till that great day of separation come when then the Lord by his Angels shall cut vs all downe and shall binde the tares in bundles by themselues to be cast from the Lords floore into perpetuall tormenting flaming fire Againe learne since the spirit must not be quenched that it followeth of necessity euery one of Gods children must haue it and think it so far from shame as they must esteeme it to be their onely victory and crowne that they do enioy it For first by this spirit there is made a distinction and differnce betweene vs and the reprobate and it is like the bloud Exod. 12.22 that was stricken vpon the doore tops which shall make the Lord to passe ouer vs and not to suffer the destroier to come neare vs when he goeth to smite the Egyptians and as Paul saith 2. Cor. 13.5 The spirit of God is in vs all except we be reprobates Secondly from this spirit we receiue direction whereby to guide the steps and actions of our life that we snarle not at the Ministers like dogs nor runne after the world like Demas 2. Tim. 4.10 Thirdly in this spirit we reape such comfort as all the lightsome pleasures of this life are but as shadowes and all the burdensome profit of this life of no value in respect of that ioy wee take to be transformed into the image of the sonne of God wherby the slanderous speeches and impious and sacrilegious scurrility of some is notably condemned who in scorne and derision doe call such as are fearefull to offend and doe tremble and quake at the name of sinne men of the spirit Puritanes precise and such like they themselues shrinking vp sinne in a narrow scantling as if none offended but they that lie in the goale But what is he that hauing a waspe about him will stay till he be stung and not auoide it at the first buzzing What is he when he hath roome inough that will ride vpon the edge of a pit and venture his falling Nay 1. Thes 5.22 it must be the wisedome of the Saints of God to flie as far from sinne as can be and as the Apostle saith to shun all apparence of euill and we must not be fraighted from the rule of conscience nor from walking in a strait course of religion by any such prophane and vngodly mouthes which carry the poison of Aspes vpon their tongues and the gall of bitternesse within their hearts and let them know that in this state wherein they stand they are as surelie the diuels as the diuell is not Gods for in whomsoeuer this spirit of God dwelleth not and worketh not that man shall assuredly be damned Now this exhortation not to quench the spirit is very weighty for by this the Apostle teacheth insinuateth of the feareful declinations of some that haue begun in the spirit and haue ended in the flesh that haee saluted Christ in the market place and yet neuer entertained him in their houses For that the spirit may be quenched Mat. 25.3 Mark 4.4 is proued by the fiue virgines that had their lamps but wanted oile and by the parable of the foure sorts of graine whereof only one shall be saued for therby is manifest that the Gospell may be receiued with ioy yea it may take root to grow vp to a stalke and from a stalke to a blade yea from a blade to an eare and yet shall neuer ripen but when it is gone so farre shall either be burned vp by the heat of persecution or choked by the thornes of this life and shall neuer come to perfection Againe that parable which carieth with it a reall truth of the spirit which being cast out of a man walketh in dry places for so much is Sathan cast out as wee are enlightned in our iudgements Luk. 11.24 but when he returnes he finds it more garnished then before that is after he hath once refused and troden vnder foote that light of knowledge which he had hee is possessed with such darknesse as hee is wholly left a prey for Sathan It is also proued that the spirit may be quenched by plaine places of Scripture as that of Ezechiel 18.24 the man that liueth in righteousnesse a long time after falling away shall bee iudged in his vnrighteousnesse and 2. Peter 2.22 the dogge is returned to his vomire and the sow that was washed
in a holy conuersation Heere will be obiected since workes are so precisely vrged what say wee to the faith of the theefe vpon the crosse what workes did he and by this example many betray their soules in presuming of the like grace Wee answer that this was a particular priuiledge giuen to that theefe euen as a pardon may bee giuen to a man vpon the gallowes and if any embolden himselfe heereupon perhaps the rope will be his hire and it is not good to put it vpon the Psalme of Miserere and the necke-verse for sometime he proueth no Clarke And for this theefe the Lord neuer did it but to one that none might presume and yet hee did it to one and did saue one in the exigent of his life that none might despaire Secondly this was a worke reserued for the manifestation of the power of the Sonne of God that he should beleeue in his fellow sufferer and desire him to saue him that when the Pharisees denied him to be the Sonne of God yet a poore wretch and a theefe should confesse it Thirdly we must not regard the shortnesse of his confession but consider the time and circumstance when and before whom this confession was made euen then when no man durst defend the innocencie of the Sonne of God when the Pharisees left him when all his Disciples were scattered and when Marie his mother that stood a farre off and knew him to be the Sonne of God and yet spake nothing in his defence whereby she finned against the first table She was his mother and saw him put to death vniustly and yet would not testifie of his innocencie whereby she bore false witnesse against him so sinned against the ninth commaundement being her sonne she did not comfort him vpon the crosse and so sinned against the fift commaundement yet when all these either doubted of his diuinity or despaired the poore theefe did confesse him to be that Christ the Sonne of God who â—â—d Paradise to dispose Lastly know that he was such a wretch that he neuer knew God before and therefore was it no maruell though he committed felonie but as soone as the Lord knockt at his heart first he confesseth Christ to be God and to die an innocent Luk. 23.41 We suffer righteously but this man hath done nothing amisse wherein he wrought a worke of the first table secondly he reprooued his fellow who raned on Christ wherein he wrought a worke of the second table So as this example of the theefe is no warrant to deferre or trifle off our repentance till the last houre for hee wrought as soone as hee was called If therefore the Lord hath offered vnto vs the riches of his mercie let vs in the acceptable time embrace it and not abuse his long suffering by growing more leane and ill-fauoured by these many yeeres wee haue had of religious peace and plentie but let vs returne vnto him while he is in the way before darknesse too fast ouer-grow our soules and before death snatch vs away into the graue For the similitude which is vers 26. obserue onely that it agreeth not in all points for the soule is the cause of the life of the body but so are not good works the cause of faith but only an effect and fruit of it for faith giueth life to good works and faith worketh by loue in the person instified for we must as hath bene said first be good before we can do good and we are made good spiritually by our regeneration in Christ and we being ingrafted into him then we do good so as the meaning only of the Apostle is by this similitude to shew that when a dead man being dead can speake which is impossible then faith which hath no workes and so is but a dead faith shall iustifie and saue vs. 1. IOHN chap. 3. vers 9.10 verse 9 Whosoeuer is borne of God sinneth not for his seed remaineth in him neither can he sinne because he is borne of God verse 10 In this are the children of God knowen and the children of the diuell who so doth not righteousnesse is not of God neither he that loueth not his brother THE Apostle in the beginning of this chapter first setteth downe that God the Father by his euerlasting loue in his Sonne hath bestowed vpon the faithfull this priuiledge to be called the sonnes of God in the sonne of God Christ Iesus Secondly that this dignity to bee the sonne of God and so to be called is not to be discerned by the men of the world because they haue not knowen the Sonne hauing not his spirit for spirituall things cannot be discerned by them that haue nothing but fleshly policy Thirdly as this cannot be discerned of the world so it is impossible our selues should sufficiently conceiue of it while we remaine in the tabernacle of this life because there is another glory we expect vers 2. Fourthly he setteth downe an effect inseparable from this adoption As many as are the sonnes of God and haue this hope of future glory they striue to reformation of life not to be equally pure but to bee like pure to the Lord Iesus This hee prooueth first from the institution of the law God neuer ordained the law neither after our creation nor after our redemption but to bee kept and the reason is thus The breach of the law is a disparagement swinge and sinne it perfect strength Thirdly the godly eâ—e said not to sinne be 〈◊〉 he laboureth to walke in all the commandements of the Lord. Now he that walketh in the right way may somtime fall but if hee doe heâ— striueth to regaine it by greater carefulnesse and speedier passageâ— but the wicked goe cleane out of the way as if heauen stood at hell gate Lastly because in the godly there is a combat for there is two men in them in the inward man they would faine please God and by the outward as Saint Paul saith they are made captiue to sinne Rom. 7.23 but in a meere naturall man there is nothing but flesh and so no combat for where all is one there is no diuision and if there be any strife in him it is betweene his conscience and himselfe in iudgement conuincing him that it is sinne and not betweene his conscience and his affection misliking it as it is sinne for this is easily seene by his often relapse into the same sinne Now for the reason hee doth not sinne because the holy Ghost which is the seed of our second birth remaineth in him neither can he sin and this is proued by two places of scripture first Rom. 8.1 where the Apostle proueth these two graces inseparable iustification from sinne and sanctification from sinne thus There is no condemnation to him that liueth a spirituall man this is proued vers 5. by contraries They that liue after the flesh sauour the things of the flesh but he that is borne of God cannot doe so for then