man deceiue you he beginneth with a preoccupation to possesse their minds before hand He that doth righteousnesse saith he is righteous not he that can discourse and talke of righteousnesse and therefore one saith truely Tace lingua loquerevita talke not of a good life but let thy life speake This the Apostle there proueth by the contrary for he that committeth sin is of the diuell that is he that committeth fâ—â—â—â— the world doth and doth not purge himselfe for the Apostle opposeth sinning to purging and he that is of the diuell cannot please God For therefore was Christ sent to destroy the workes of the diuell so as if these workes be not destroyed in thee and his building pulled downe Christ was neuer sent vnto thee Againe he proueth it by the contrary He that is borne of God doth not sinne for he hath the seed of the spirit therefore it is as if he should say when such wicked men shall bee saued the diuell shall be saued This is further proued by the words which Christ himselfe spake in the flesh Ioh. 8.34 He that so sinneth as to make a trade of it he is the seruant of the diuell vers 44. and if no chastisements nor benefites can reclaime you ye are the diuels for the lusts of your father ye will doe Lastly adde to this that of the new couenant made with Israel and so with vs Ier. 31.31 I will write my law in their hearts vers 33. And I will be their God and they shall bee my people So as if God pardoneth any hee doth promise him grace to amend his life and if that grace be denied him he neuer couenanted to saue him The couenant then implieth thus much If thou hast not grace to abstaine from grosse sinnes thou shalt be damned and if thou hast the grace of sanctification giuen thee thou shalt be saued But if ye mortifie the deeds of the flesh by the spirit c. This is the second proposition which the Apostle layeth downe namely that a good course of life leadeth to a good end Wherein first is questionable whether it standeth in the power of the heart of man to subdue the corrupt desires and affections of his nature as well as it doth to fulfill the lusts of the flesh for 2. Tim. 2.20.21 Paul shewing how that in a great house there be vessels some for honour and some for dishonour some for base and some for higher seruices which house he meaneth to be the Church of God saith that if any man purge himselfe hee shall be a fit vessell for Gods house and 1. Ioh. 5.18 He that is begotten of God keepeth himselfe from that wicked one which is the diuell that he touch him not Which places may seeme to attribute the purifying and cleansing of our selues to our selues by our owne inclinations and wils but it must be vnderstood that the Scripture in these and such like places setteth not downe the cause of this cleansing but the execution of it For the cause of this our mortification appeareth Ezech. 36.26 I saith the Lord will giue you a new heart and a new spirit so as there it must be had euen of God but it must be in vs otherwise we pertaine not to the Lords election Hereupon the Scripture vouchsafeth vs that honour to say we do it because notwithstanding the reforming of our iudgements and the changing of our affections is wrought by the supernaturall power of the holy Ghost working in vs yet this holy Ghost doth worke in vs as the subiects and by vs as the instruments as when it is said I will write my law in your hearts the spirit writes but the heart is the place and whatsoeuer is written in our hearts is ours To make this more plaine by a naturall proportion As a man that rectifieth and guideth the hand of a child to write the writing is said to be the worke of the child and not of him that directed him though without such direction the child could not haue done it euen so the Lord doth guide vs in all things we doe well and what doth hee guide but our wils so as the worke proceeding from our wils is ours yet without the guide of the spirit we could not doe it And in this working there is not a double effect one of the holy Ghost and another of our selues but we doe it euen as before there were not two writers though the child was directed but the child onely writ it Secondly where it is said If ye mortifie c. ye shall liue it may be demanded whether by the same reason we deserue saluation by this mortifying of our fleshâ— as by walking in the flesh we deserue damnation It is certaine vnlesse we doe well we can not be saued yet the holy Ghost sheweth that there is not the same perfection to doe well in our natures as there is in vs agilitie and dexterity to follow wickednesse For by our fall we are throughly corrupted as the Prophet Esay speaketh chap. 1.6 From the sole of the foot to the top of the head there is nothing but wounds and swelling but by our regeneration in this life we can neuer perfectly bee renued It sufficeth we haue obtained the blessing of Iacob Gen. 32.28.29 to haue such power from God as to be lame in sinne all our life long So Paul Rom. 6.23 saith The wages of sinne is death but the gift of God is eternall life through Christ whereby appeareth that the contraries themselues are not perfect for sinne of it selfe deserueth death but being good of it selfe deserueth not life for it is the gift of God and so the consequents of these two cannot be perfect and agree together Againe it is one question to aske who shall be saued and another to aske how we shall be saued for true it is that none shall be saued but they that mortifie themselues if they liue and for children they are changed in a moment by a supernaturall power of the Lord. As it is said Esa 33.14 Who shall dwell with the deuouring fire He that walketh in iustice and speaketh righteous things refusing the gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of blood and shutting his eies from seeing of euill And Dauid Psal 15.1 asketh the question and bringeth in the Lord to answer it Who shall dwell in thy tabernacles He that walketh vprightly he that taketh no reward against the innocent and such like as it followeth there as if the Lord should say Such and none else for the words haue an exclusiue nature So if it be asked who they be that shall be set at the right hand of God in heauen Mat. 25.34.41 it must be answered They that visite the members of Christ in affliction and leade their liues answerable to their religious profession And if Who they be that shall be set on the left hand the answere is They that refuse to releeue the
me to haue me vse my liberty in this place but I discerne thy subtilty and to doe this thou requirest should be no glory to my Father nor any confirmation of doctrine heereafter therefore I will not cast pearles before Sathan The words containe two parts first the suggestion or temptation secondly the beating backe of the temptation In the first consider first the occasion sathan tooke to tempt him namely his hunger secondly the matter wherewith he was tempted For the first he tempts him in a matter of food being hungry Where learne that Sathan espieth all aduantages where and when he may finde vs best and he vseth our present infirmities or conditions of life as the fittest coales to set vs on fire withall For the rich man is neuer assaulted with the temptation to steale because he hath enough nor beggers to purchase because they want nor priuate men to peruert iustice because they sit not in place but there bee some temptations on the right hand and some on the left some are tempted by sickenesse to impatience by health to forget God by youth to embrace liberty and by age to loue riches by fulnesse to lift vp their heele against God some by penury to distrust him as if hee had cast off all care of them some are moued to reuenge by being disgraced and some to worke mischiefe by being flattered therefore we must correct such imperfections whereunto by nature wee are most inclined and not to giue the least aduantage vnto Sathan lest vpon our vnwatchfulnesse we be surprized for euery one shall finde that in something hee is not left vntempted and since temptations come on both sides wee must arme our selues with weapons on each side For the second which is the matter of the temptation we obserue a double drift in Sathan first to driue Christ to doubt that he is not Gods child because of his present exigent and want secondly vpon this to driue him to vse a preposterous miracle against Gods glory and whereby hee should haue graunted the diuell that he could not haue liued without bread and by this meanes to haue lost the glory of the triumph For the first of these leauing the particular of Christ the head let vs see whether the members bee not afflicted with the same temptations Psal 73.13.14.15 The greatest man the Prophet Dauid was mightily shaken with this when he saw Gods children liue so miserablie and the wicked so prosperously The Prophet Ieremy ch 12.1 desireth to reason with the Lord about this matter and bursteth forth with wonder Why doeth the way of the wicked so prosper why are all they in wealth that rebelliously transgresse They are planted and they grow where as the godly leade a life fraught and full of sorrow And this was the argument of all Iobs friends that being so strangely afflicted he must needs be Gods enemy Iob. 8.20 Indeed if the Lords loue should be measured by outward blessings the vngodly had farre greater cause to boast for they weare pride about their neckes as a chaine and are couered with extortions as with a garment their faces shine saith Ieremy and their plants are safely rooted yea not onely their persons but their children are like flockes of sheepe in the pleasant field and like oliue branches at a furnished table they see their houses established before their faces and are comforted with the sight of their childrens children Nay all things fareth well with them their Cow calueth and casteth not their hearâ—â— come in and out with daily plenty so as with them euery thing prospereth by a proportionable kinde of happinesse And as they are happie in their liues so they haue a great priuiledge in the time of death for they die like lambes and passe away farre men comfortably to the eye then Gods children for they die not languishingly or as the prisoners of death but they goe to the graue sodainly yet their wickednesse is such and their hearts so full of poison as Iob describing their cogitations saith they regard not chap. 21.15 the Almighty but say what is the Lord that they should serue him And Dauid Psal 7.5 sheâ—â—â— that their mouthes speake blasphemy against the heauens and their tongues walke freely through the earth not fearing mâ—â— Whereas on the other side 1. Pet. 4.17 the iudgement of God beginner aâ— his owne house and they drinke the dregs of the cup of sorrow they are but wormes scarce worthy to creepe in respect of the magnificence of the wicked they eate the bread of care and quench their thirst with the water of affliction they are for their bodies poore for their credit despised and for their consciences they haue many combats the terrors of death doe oft so fight against them as they are shaken in the foundation of their faith so as they doubt besides these miseries they sustaine heere they shall be adiudged to death in the life to come yea they are hated of those by their name that neuer saw them by their face And besides this amid these waues of their miseries they are tempted yet by Sathan as that they are but grashoppers abiected of the world ouerwhelmed with sinne which woundeth their soule to death and yet they take themselues to bee heires of heauen and fellow-heires with Christ These seas of miseries should neuer ouerflow thee which sting thy conscience nor these disgraces outward should neuer ouerthrow thee which touch thy body if thou wert Gods child for then should his eye watch ouer thee to ease thee Such is the portion allotted to Gods Saints so as Dauid was caried so farre in perturbation of spirit that had hee not entred into the sanctuarie of the Lord he had vtterly condemned the generation of the godly Howbeit when we are assaulted on this sort let vs not bee dismayed but let vs know that herein is wrought our conformity with the Lord Iesus let vs learne the same defence that he vsed not to seeke to wind out our selues by our owne power or policy but to rely wholly vpon the Lord for the hath many secret waies to rescue vs if it please him to shew the power of his prouidence and by this trouble and depth of sorrowes we are plunged into we may the rather assure our selues that there shall be a generall restauration of all things because they are now so out of frame whereas if the wicked should heere bee punished and the godly prosper we might more call in doubt the comming of the Lord to glory But now seeing things in such a lamentable confusion euen this nay perswade vs with Saint Paul that there shall come a daie of vengeance for them that liue wickedly 2. Thess 1.7.8 and for them that are now distressed a day of comfort for if euery thing should be caried with an euen hand we might well doubt of an immortalitie For the second drift of Satan which was to vrge Christ vpon this his distresse to worke
vpon earth then doe we seeke Christ on earth when we know hee is gone into heauen But from whence hath he deliuered vs From hell Then must we take heed we doe not the workes of hell and of darknesse And then whither hath he brought vs Where he is that is in heauen Then if we will say we are married to him Ioh. 14.2 and that he was crucified for our sinnes and hath crucified sinne in vs and freed vs from sinne Sathan and condemnation let our conuersation be where his body is for where the dead corse is thither will the Egles resort and where the husband is thither will the wise haste to see him and to liue with him so that as Christ died in body so must we die in spirit that his spirit may haue his full worke in vs to raise vs vp to heauenly meditations Thirdly we must learne that betwixt the corporall and spirituall marriage there is great difference for the woman for certain causes may be diuorced from her husband and he being dead she may as lawfully keepe herselfe a widow as marry againe but in this our spirituall marriage there is neither diuorce nor widowhood for as soone as we are diuorced from the flesh and the lusts thereof we must not stay and remaine a widow but we must presently marry with the spirit of God and the fruites thereof and he shall remaine our husband for euer Howbeit we must know we haue no liberty to marry with our second husband the Lord Iesus vntill we be deliuerd from the whole body of sinne and the powers thereof as lust sensuality and such like and the meanes of this our freedome and deliuerance is in the body of Christ so as vnlesse the body of Christ hath destroied sinne in our naturall bodies we are not conioined vnto him We must then consider what there is in this bodie of ours which is a body of sinne Rom. 6.6 And in this body of ours there are three things First condemnation for sin Secondly disobedience by sinning Thirdly the corruption of nature which causeth this disobedience In the second place we must consider how we are deliuered from these three and how they be taken from vs. The first which is our condemnation is taken away by the satisfaction of Christ for our sinne the second which is our disobedience is taken away by the righteousnesse of Christ free from sinne and these things are without vs but the third which is the corruption of our nature is taken away by the powerfull working of Gods spirit within vs so that except we haue this third thing the spirit to abolish sinne in vs we are not yet flesh of his flesh and so none of his spouse For as for Christs satisfaction for condemnation and his obedience for our rebellion the very Turkes may hope for their saluation as well as we therefore it must be the slaying of sinne by the spirit that must assure vs of our coniunction and marriage with Christ for if corruption remaineth whence springeth disobedience then there remaineth for this disobedience condemnation for euery sinne committed by them that are regenerate is as it were the bringing foorth of a bastard vnto God which we know how much he abhorreth Sixtly this our coniunction with Christ is set foorth Ioh. 15.5 vnder the parable of the vine to which Christ is compared and we to the branches for as the branch cannot beare fruit of it selfe vnlesse it grow vp with the stocke no more can we except we grow vp in Christ and as the branches receiue sap from the root whereby they fructifie so we being ingrasted into Christ receiue life from him whereby we are fruitfull in good workes and as the branches seuered from the body of the tree doe fall away and perish so if we once wither away and the graces of God decay and wax cold in vs drinking in the raine and yet not bringing foorth herbes meet for the dresser then are we neere vnto cursing and our end is to be burned Out of which learne that if thou cariest in thy life onely leaues as it were of thy profession Heb. 6.8 as the figge tree did that seemed greene a farre off and goodly and art not fruitfull in thy conuersation to walke as one redeemed out of darknesse thou art but as a branch broken off and as a blade that withereth before the time of haruest for as Rom. 11.16 If the roote be holy so are the branches and if the ground of thy heart be seasoned with the graces of God it will spring foorth into all thy members The Seuenth comparison is Ioh. 6.56 He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Where Christ is compared to flesh and bloud which we must not vnderstand of materiall but of spirituall eating which is comprehended by faith wrought in vs by the spirit reuealed to vs by the Sonne of God deliuered to vs by the word of God and sealed vnto vs by the Sacraments Since then our feeding on Christ doth draw such fruit after it bring such efficacy with it let vs labour to meet him in those meanes himselfe hath ordained namely in his word and sacraments the one being the store-house of his promises the other as it were a patent of confirming them to vs vnder the seales left vs by the King of heauen that as these infirme bodies of ours cannot be supported without the stafes of bread and drinke the one to kill the hunger the other to stanch the thirst wherewith our natures are assaulted so we may perswade our selues that our soules for their cherishing and refreshing doe require the like necessity to be sed with the flesh and bloud of Christ that we may grow vp perfect men in him and be freed from the scorching heat of desperation whereinto we may easily fall through that streame and current of sin wherewith we are carried in the whole course of our liues and from which wee cannot be saued but through the sprinkling of that blood which was shed for vs vpon the Crosse Now for the second point which is the profit and benefit we receiue by this Coniunction it is twofold first that Christ hath taken our sinnes and the punishment of our sinnes vpon him for he being without sinne was made sinfull for vs was wounded for our transgressions and as 1. Pet. 2.24 bare our sinnes in his body on the tree that by his stripes we might be healed secondly that by his death we are made partakers of his obedience and the reward of his obedience which is eternall life and of his graces and the glory for his graces which is eternall glory Touching the first profit it is double First he tooke our sinnes vpon him Secondly the satisfaction of our sinnes which is death the first by imputation the second really and sensibly for being clothed with our flesh and appearing in our persons he became the child of wrath subiect to
the euerlasting curse of God for so are we all by nature in which nature of ours he representing vs became vile before his father in respect of vs. But now for the punishment of sinne vpon him that was not imaginarie but true and sensible both in soule and body so extreame as in anguish of spirit he was driuen to crie My God my God why hast thou forsaken me yea the death he endured was in it owne kind accursed as it is written Deut. 21.23 Cursed is euery one that hangeth on the tree yea looke what miseries what wants what dangers he did vndergoe and taste of from his birth to his ascension into heauen the same he suffered and slept in onely for vs which cleareth the iustice of God that a righteous man should smart for vs sinners because we are in him and he in vs which I vrge the more that we may see the great price the sonne of God paied for our redemption to stirre vs vp to a better and deeper consideration of it he being the only shepheard that euer gaue his life for his sheepe the only lambe which being vnspotted in himselfe did euer take vpon him the scabbes and vlcers of the whole flocke the onely man full of sorrowes and experience of infirmities whom the world iudged as plagued smitten of God and humbled yet was it onely for our iniquities that the chastisement of our peace might be vpon him Therfore as Esay 53.11 let him see the trauell of his soule that is the fruit of his labour and the efficacy of his death in the saluation of vs his people For the other profit it is also double as first we are made partakers of his graces secondly of the glorie for his graces And this standeth also with the iustice of God that he being in vs and we in him God must needs with him giue vs all things also Now the graces we taste of by this coniunction are twofold first by imputation which is his satisfaction for our sinnes we being starke bankerupts able to pay nothing and the benefit of his obedience we being rebellious bastards able to fulfill nothing secondly in our selues but drawen and deriued from Christ the fountaine as the change of our affections reforming of our iudgements renuing of our minds mortification a sanctified life and these graces did farre more abound in Christ then euer they did in Adam in his integrity for he was flesh made â—â—t after the image of God wheras this flesh Christ had the God head dwelling in him bodily as Col. 1.18 had in all things the preheminence that we might tast of the fulnes of his graces as far as is fit And for the second much is the glory for his graces namly eternall life of this hee hath also made vs partakers ye as if he had no other errand to heauen he saith Io. 14.32 I go to prepare a place for you in my fathers house Therfore let vs not say in our hearts that is let vs not doubt but assure our selues that as Christ is ascended so shall we and it is no presumption to beleeue that the Lord for his Sonnes sake will saue thee for he hath first giuen thee his word and promise He that beleeueth and repenteth shall be saued so as if thou canst apply repentance to thy selfe thou maiest challenge him on his word and secondly thou hast his oath hee sware to Abraham that his seed through his faith should be blessed and this hath Christ sworne againe A men Amen he that beleeueth is already translated from death to life shewing the certainty of it by the maner of speech as if it were already done and if thou wilt relie vpon neither of the former he hath thirdly left thee a pawne that is his spirit to guide and conduct thee in the right way that though thy selfe connot be in heauen as yet yet thy affections may be in the bosome of Christ and that thy faith in his resurrection may assure thee of thy incorruption and thy comfort in his sitting at the right hand of God may rebound backe vpon thy owne soule in being an vndoubted testimony of thy exaltation and aduancement heereafter for where Christ is there by reason of this coniunction betweene thee and him thou must needs be also Hence ariseth a most comfortable instruction for an afflicted conscience for Sathan will lay a whole scrowle of particular sins before thee charge thee that there be many omitted wherein thou hast offended that corruption is so worne into thy bones and lieth so low at the heart as it cannot be taken forth but must needs rankle to damnation and that thy sinnes are in their number so many and in their weight so heauy as there can be no case nor satisfaction for them Thou must confesse thou art indeed in thy selfe a worme vnworthy to creepe vpon the earth but in Christ as bold and strong as a lion yea if thou canst appropriate the sufferings of Christ to thy selfe in particular as the Gospâ—â— propounds them generally thou maiest answer that by the â—â—rity of his birth the obedience of his life and the bitternesse of his death he hath clensed thee from thy sinne wherein thou wert conceiued made vp the breach of thy rebellion and ransomed thee from the cruelty of that second death whereinto thou wert plunged by thine actuall pollution this thou knowest because thou art one with him and he with thee True indeed sathan will confesse that Christ took our flesh vpon him as himself said in the Gospell that he was come before his time to torment him but yet he will suggest that Christ being but one his satisfaction can be but for one and he will tell thee in this truely that the sinnes of all men are infinite and the wrath of God for them is infinite for which the satisfaction of Christ must bee as infinite which saith he cannot be To which answer that as by the first Adam all men are made sinners so by the second Adam which is Christ all that beleeue are made righteous and as Adam can damne all that shall be damned for all in him did eate of the forbidden fruit so Christ can saue all that shall be saued for all in him are brought againe into the Paradise of God Reu. 2.7 In Rom. 5.14 and 1. Cor. 15.22 Adam is said to be a figure of Christ wherein they agree in this that as Adam gaue as much as he had to his posterity so doth Christ proportionably giue that he hath to those that be his Adam gaue sinne and death Christ giueth life and grace And they disagree in three respects first we receaue sin from Adam by nature but we receaue not the graces of Christ and life eternall by nature but by imputation and by grace only and not by imitation for we cannot imitate Christ in euery thing secondly by Adam came only originall sinne not actuall but Christ hath satisfied for both
these for all that were before him and shall come after him being true beleeuers thirdly the graces of Christ doe farre exceed the sinne of Adam else would Saâ—â—â— in perswade thee thou art halfe saued and halfe damned for if the vertue thou hast by Christ were but equall with the corrupâ—â—on thou hast by Adam it could not produce so incomprehensible a worke as thy saluation is and therefore Rom. 5.17 it is said If by the offence of one death raigned through one much more shall they which receiue that superfluity or superabundance of grace raigne in life through one that is Christ thereby shewing that the righteousnesse of Christ made ours by grace is of greater power to bring life then was the sin of Adam to bring death to his posterity Therefore seeing through faith God reuealeth to thee these riches laid vp for thee in Christ bend thine eie toward him and he will so supply thee with spirituall wisdome as thou shalt answer with ease and comfort the sophistry and deceits of Sathan who willingly would plunge thee into terror and trouble of conscience Which walke not after the flesh but after the spirit Vnto such as thus walke there is no condemnation and this is the third thing spoken of at first namely that a sanctified life must be the sure euidence of our ingrafting into Christ for howsoeuer the spirit which is within vs testifieth thus much that we are Christs and Christ is ours as 1. Cor. 2.10 The things which God hath prepared for them that loue him he hath reuealed to vs by his spirit and vers 12. We heaue not receaued the spirit of the world but the spirit which is of God yet because through selfe loue no man will say but he hath the spirit therefore steppes in the other testimony of holinesse of life and this is visible reall vndeceiuable and true as 1. Ioh. 3.6.8 Whosoeuer abideth in him sinneth not and he that committeth sinne is of the diuell which place we must not vnderstand simply of sinners for all of vs are so but of such as fauour themselues in their sinnes blesse their soules in them make a trade of sinning and persist in it so as we that are made mystical members of Christ must labour to extinguish the life of any grosse sinne and not to make them the members of an harlot of an vsurer of an Idolater of a flatterer and such like for being ingrafted into Christ it is as odious in Gods sight for vs to commit these sinnes as if Christ should commit them and by them without repentance we doe rend our selues from Christ for the Sonnes of God are led by his spirit Rom. 8.14 And they are led by it that liue in it Gal. 3.25 And this life is knowen by the effects that is by walking in the spirit And they walke in it that fulfill not the lusts of the flesh Gal. 5.16 And they fulfill them not that haue crucified the flesh vers 14. And they onely haue done this that cease from sinne 1. Pet. 4.2 with a full purpose of heart to liue better for as the dead body hath no breath so must sinne haue no strength in vs and he that doeth not this is a reprobate I speake not of a finall reprobate but of a reprobate for the time for such stand in the state of condemnation But if we labour to liue godly as neere as we can after the example of Christ and make holinesse of life as the load star whereby we may be seen to direct our iourney toward heauen then this doth knit vs in the persawsion of our vnion with Christ prouided alwaies that there be speciall repentance for speciall sinnes extraordinary repentance for extraordinary sinnes great repentance for grosse sinnes and daily repentance for daily sinnes Threfore let euery of vs examine our selues what sinnes remaine in vs vnrepented and what vnsubdued what be blushing and shamefast and what be crying and insolent sinnes and let vs take the same course with them all cast them from vs and purge our selues cleane of the leauen of Sathan for a sinne supprest and not destroied will at lengh breake forth to the hinderance of our walke in the spirit and if we be stopt in this course then so long do we stagger in the assurance of our being one with Christ which is the only helmet of our saluation Secondly obserue hence the order the scripture setteth down namely that first we must be in Christ which is the cause and then we shall walke after the spirit which is the effect euen as iustification goeth before sanctification our ingrafting into Christ being our iustification and being so it causeth holinesse of life so as both must goe together making no difference betweene faith and a godly life in the person but onely in the properties and maner and therefore if it be asked who shall be saued Such as leade a sanctified life But if how we shall be saued the answer is by the merits of Christ apprehended by faith so as by faith wee are saued for the fruit maketh not the root good but the root the fruit the streames are not the cause of the fountaine but the fountaine of them and the streames are but the effects euen as breathing is the effect of life so we are not saued because of our workes and walking in the spirit but because of our faith for workes are the fruits of faith yet we shall receiue according to our workes 2. Cor. 5.10 and shal be recompensed for them not for the dignity of the worke but in the benignity of the Lord who hath accepted our persons in Christ and therefore Tit. 2.11.12 the Apostle doth not say Because we deny vngodlinesse therefore the grace of God hath brought saluation but saluation being offered in the Gospell we must thereby learne to be profitable schollers in holinesse of life So Mat. 11.28 Christ doth not call vs to ease vs of our sinnes because we liue godly after his example but faith being wrought in vs by the power of his calling vs we then liue godly euen as the thiefe vpon the crosse Luke 23.40 was no sooner called but he brought foorth fruit his confession being a token of his faith So we must first be within the couenant of God and then we shall walke in the couenant as Gen. 17.1 God said to Abraham I am sufficient therefore walke before me so that he made not his couenant with him to be his God because he walked before him but first he made his couenant with him that being assured of his protection he might more chearefully walk before him euen so fareth it with vs we are first made members of Christ and then being vnited to his body we must shew forth the life of Christ in our coÌ„uersation And here we must further learne to answer two obiections First the carnall man will say Christ hath satisfied for his breach of the law and supplied the imperfection of his
vs to mingle with our good thoughts euill thoughts And heerein wee must first know what we are by nature and before our conuersion namely wee are bound both hand and foote as it were with the chaines and irons of sinne that wee cannot mooue to any good and so long we are the slaues of Sathan who whips vs with our owne corruption and so hardeneth our hearts through vse and custome of sinne that we are led into the wrath of God before we see it but when the Lord doth strike vs on the sides as he did Peter and open our hearts as he did the heart of Lydia that we doe see the riches of his mercy Act. 12.7.16.14 and doe feele our irons somewhat vnloosed that is our corruption abated whereby we get some liberty to doe that is good though it be not done with that perfection that is required yet let vs assure our selues that our purpose and desire to walke with God and to doe good is accepted of him for he regardeth the heart and dispenseth with the imperfection of the outward man To which purpose Saint Paul saith Phil. 3.13.14 I forget that which is behind and endeuour to that is before and follow hard toward the marke for the price of the high calling of God in Christ In which obserue three things First we must know our marke at which we must 〈◊〉 that is Christ and vnto the comming of this marke wee must be absolutely resolued Secondly we must not looke behind vs not forbidding vs to look backe vnto our former estate but nothing must hinder vs from going to this worke as whoredome vsury flattery deceit idolatry and such like grosse sinnes Thirdly we must so striue as in the end we may attain this marke which is Christ and so we come thither it skilleth not whether we creepe or goe by steppes and degrees answerable to that 1. Cor. 9.24 So runne that yee obtaine that though wee haue many stops in the flesh yet if our eies bee still vpon God it sufficeth Lastly that we may be abashed at the shaking of sinne and may grow into perfect hatred and detestation of it we see heere the miserable estate of them that are subiect to the prince of the world and are at league with hell that howsoeuer their life is varnished ouer with a little temporall prosperity yet they feede themselues but for their slaughter for being out of Christ and disclaiming holinesse of life their glory shall be their shame and their end is but damnation it being impossible as Salomon saith Prouer. 12.3 for a man to be established by wickednesse If therefore thou seest his barnes full let not thy soule enuy it for in the reuenues of the wicked there is trouble because they tend to sinne and the Lord casteth away his substance If thou seest him tall and proud as the Cedar blesse thou thy selfe in thy humility for the curse of the Lord being in his house though his excellency mount vp to heauen and his head reach vp to the clouds yet shall he perish for euer like his dung his rootes shall be dried vp beneath and aboue his branch shall be cut downe If thou seest him seated and waxing old in his outward happines let it nothing trouble thee for his bones are full of the sinnes of his youth and it shall lie downe with him in the dust at length his eies shall faile and then shall his candle be put out his refuge shall perish and then fearefulnesse shall driue him to his feet If thou seest him eate and drinke and rise vp to play desire not thou to taste of his ioy for his reioicing is short and but a moment and though wickednesse be sweet in his mouth yet God shall draw 〈◊〉 out of his belly yea affliction followeth sinners and feare shall be for the workers of iniquity such a one consumeth like a râ—â—â— thing God shall run vpon him and his arme shall be broken 〈◊〉 shall destroy him as the vine her sower grape and cast him off 〈◊〉 the oliue doth her flower for he that is not planted in Christ his branch cannot be greene but brimstone shall be scattered in 〈◊〉 habitation and his hope shal be indignation and sorrow of miâ—â— ROM chap. 8. vers 2. verse 2 For the law of the spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death IN this verse the Apostle insisteth to proue that there is no condemnation to them that are in Christ which he doth by two arguments First because we are freed from the law and dominion of sinne Secondly because we are freed from the law and domination of death Against these tâ—â—o the conscience opposeth two things First how are we freed from the law and power of sinne since we haue so many vncleane thoughts so many raging affections and so many vile and naughty actions that passe from vs in the course of our liues secondly how are we freed from the law and sting of death since we die daily and suffer so many afflictions and miseries in this life which are the merits and deserts of sinne These two obiections that might skare and trouble â—â—e tender conscience and inward peace of a Christian he answereth to the end of this chapter In this verse to the end of the 〈◊〉 he sheweth how far we are deliuered from the law of sinne 〈◊〉 from the 19. verse to the 17. how far we are freed from the law of death which was the first punishment for sinne as appeaâ—â—th Gen. 2.17 In the day that thou eatest thereof thou shalt die 〈◊〉 death and from the 17. verse to the end of the Chapter he â—â—eweth how far we are freed from the miseries and calamities of 〈◊〉 life Now in this verse as it deuideth it selfe we are to consider two â—â—â—ing First how and by what meanes wee obtaine this freeâ—â—me â—â—â—ly by the spirit of life which is in Christ Secondly â—â—things from which we are freed which be two first from the â—â—â—son of sin secondly from the power of death For the first we must learne to make a difference betweene the spirit of life which is in Christ Iesus and the spirit of life of Christ which is in vs the one being absolute and inherent in Christ the vertue wherof imputed vnto vs brings perefect absolution from the tyranny of sinne and bitternesse of death the other being but poured into vs through the grace of Christs spirit abiding in vs doth but qualifie and temper the heat of sinne and the violence of death which otherwise would rage ouer vs. And therefore if we speake of the spirit of life which is in vs wee may well crie out with Saint Paul Rom. 7.24 O wretched men that we be who shall deliuer vs from the body of this death But if we speake of the spirit of life which is in Christ then may wee boldly say wee are already deliuered from it That this may bee
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
mans heart are sinfull and not sinfull but onely sinfull and not onely and altogether sinfull but sinfull euery day and continually in which place Moses speaketh of the naturall man therefore the former being the thoughts of nature are in themselues sinfull damnable The second degree are those when a man by a certain pronenesse and readinesse to sinne hath some corrupt thought in his heart but it is presently suppressed and this is more sinfull then the other The third degree is when the heart hath hatched some sinnefull thought and suffereth it to rest with him for a time pausing vpon it and pleading with himselfe on both fides whether he should cal his heart to consent and yet at length by the speciall worke of God it perisheth and these are more sinfull then the other But the fourth degree are woorst of all when a man not onely casteth forth a wicked thoughâ— but dandleth it in his brest and not solliciteth the heart alone but vpon aduice presseth importuneth the soule to ioine hand in hand that they may with greater strength breake foorth inâ—â— the members and this is the high way to bring vs to actuall â—â—nne Now notwithstanding all this some of the Schoâ—â—e-men hold these thoughts to be no sinne except the heart steâ—â—s to consent defining sinne to be a voluntary thing done witâ— consent of the â—eart and with a resolute purpose to bring it inâ—â— action against the law and commandement of God alledging for proofe of their opinion Iames 1.15 where it is said But euery man is tempted when he is drawne away by his owne concupiscence and is entised then when lust hath conceaued it bringeth foorth sin and sinne when it is finished bringeth foorth death But that these thoughts are sinne of themselues without the addition of the heart is proued by the definition of sinne in the scripture for it is said 1. Iohn 3.4 that the transgression of the law is sinne then the law commanding continuall purity and thou hauing a thought whereby God is not honoured dost therein transgresse the law and therfore in that thou sinnest And for the place cited out of Saint Iames the Apostle there speaketh not of the sinne in the heart betweene God and man but of the actuall sinne betweene man and man because one man knoweth not the heart of another as God doth who searcheth the reines Howbâ—â—t to answer them with their owne place the Apostle verse 14. speaketh of the originall sinne from whence this actuall sinne which is the monster doth proceed he speaking there first of the concupiscence of the heart for from hence which is foetus peccati the first birth of sinne proceedeth fomes peccati the nourishing of all sinne and out of which lust doth conceiue and when it is conceiued it must needes bring forth sin and then sinne when it is finished draweth on death not meaning heereby that no sinne deserueth death but actuall sinne for all sinnes besides deserue the same as Rom. 6.23 The wages of sinne is death So then to cleere the former place let vs goe by degrees backward What bringeth forth death Sinne when it is finished What is the cause of sinne which is finished The lust that conceaueth And what is the cause that lust conceiueth The concupiscence of the heart So as all proceedeth from originall sinne and the rest that branch from this roote are sinnes of sinne for as a woman enterâ—ining a thought of her desire to strange flesh sinneth so longâ—s it receaueth entertainement euen so is it with the thoughts of men swarue they neuer so little from the seruice of God Since â—hen the law ouerwhelmeth vs with the full rigour of Gods wrath by the excellency and purity of it which bindeth vs his creatures â—o be like our maker exacting heerein of vs no more then to be answerable for that we first receiued not seeking aduantage heerein by increase but yeelding him onely the same talent of holâ—â—esse honor and obedience wherewith all we were trusted in ouâ— creation and we haue exceeded the impiety of that vnfaithfull seruant condemned in the Gospell not only not hiding iâ— where we might haue it again as he did but corrupting and wasting it that the Lord cannot now know vs to be his come we haue so defaced his stampe and superscription which he set vpon vs sending forth in few houres so many legions of vnclean cogitations and polluted actions what harbour thinke we can we finde vnder this couert of the Lords law to rescue vs from damnation Nay if we appeale to it for succour in this strictnesse precisenesse and puritie of it it will be the first to arrest and draw vs before the seat of iustice and so much the sooner and the sharper by reason of the second points which hinder vs from this perfection in obedience which is the extreame impurity of our nature for such is the frailty of flesh and blood and we are so farre from being able to performe the law as it is rather a prouocation vnto vs to greater sinne doing it the more eagerly because the law forbiddeth it euen as the prescript of the Physitian is to the impatient patient who more greedily desireth that would breed him most danger which appeareth 1. Cor. 15.56 The law is the strength of sinne and Rom. 7.8 Sin did turne the law to an occasion to sinne To perswade this by naturall reason of contraries actiue and passiue we see the fire enuironed by the cold aire in the winter so that the operation of the fire cannot passe out by the resistance of the cold heereupon there is made a reflexion of the heat which is beaten backe by the cold that it will not suffer it to come forth whereby the heat is doubled by the opposition of the contrary as experience teacheth vs the fire scaulding more in winter then in somer euen so is it betweene the law and the heart of man which is a fire of lust and the law of God beating it backe into the breast which would faine come forth in action it goeth into the heart againe and is there more forcibly inflamed then before whereupon there growes such an enmity as what Gods loues man hates and what is highest in estimation with him is basest in opinion with vs and our nature taketh occasion to bee more sinnefull by the restraint of the Commaundement and as in diseases men seeke what most hurteth them as in a plurisie wine in a phrensie to watch in a lethargie to sleepe so falleth it out with vs that what is most wholsome to cure our corruption we refuse and the oyle that will soonest set it on fire we embrace which experience can teach vs better than the voyce of an Angell euery mans conscience being priuy to their seuerall and speciall infirmities And to illustrate this by the example of the diamond and best Saints of God Iob. 39.37 maketh protestation O Lord I am vile once yea twice haue I
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
whereto they tend the contrarie courses are a bad or a good life the contrarie ends a bad or a blessed end expressed in these two words they shall liue they shall die What it is to walke after the flesh appeareth Ephes 2.3 to be to follow the course of the world in fulfilling the lusts of the flesh as to be as scoffing as Ishmael as prophane as Esau Gen. 25.34 Exod. 4.21 2. Tim. 4.10 as hard hearted as Phâ—â—ach and as couetous as Demas that shooke off Paul to embrace the world And what it is to mortifie the deeds of the flesh is set downe Galath 5.24 to crucifie the affections and lusts thereof not vtterly to abolish the very life of sin and to strike it dead at the roote for that is the patterne of perfection we follow after the gole we run at and the victorie we striue for but he that ceaseth from performing and gratifiing his flesh in the desires thereof though there remaines some tang of corruption that man may truely be said to mortifie his flesh And therefore vnderstand a difference betweene sinne in the reprobate and in the elect by a naturall proportion as there is great difference between him that hath a strong body impotent in no part but liuely to performe all the actions of this life and him that liueth but hath receiued his deaths wound or is sicke of a piâ—â—â—â—â—onsumption so in the wicked sinne liueth a ful life and hath his full swinge to seeke after all maner of euill and increaseth daily without any declination at all rising early and resting late to fulfill the pleasures of the flesh but in the godly sinne liueth droupingly and languishingly alwaies holding downe the head for howsoeuer the elect doe fall by infirmitie yet the principall purpose of their heart is to follow Christ euen in his afflictions and so it is in them onely a benummed sinne For the contrary ends which are set downe in two words they shall die they shall liue it is not to bee vnderstood of any naturall separation which is common to all in death but of an vtter separation after death from Gods presence to be tormented in hell and so of life for to liue in this place is meant to bee saued and to enter into the rest of God Whereupon obserue that speaking properly the wicked neuer liue nor the godlie neuer die that is die the death of deaths as Christ speaketh Iohn 8.51 They shall neuer see death for when our breath shall leaue our bodies and wee fall asleepe we shall behold the Lords armes stretched forth to embrace vs and the heauens open to receiue vs so as this kind of death is but an enlargement after a long imprisonment and a landing at our owne country after our tedious trauell and troublesome pilgrimage in the sea of this world which life in the godly is begun heere by our enioying of Christ enlarged in death when our soules shall liue a more blessed life and perfected at the last day when wee shall haue absolute ioy without diminution in eternity Euen so is the death of the wicked begun heere in their impenitency in sinne increased when they are in part tormented after this life and then made a liuing death when at the last they are throwen from God for euer If ye liue after the flesh c. In these words the Apostle is precise for workes and why because it cannot be otherwise but that we walking as ordinary men and after the custome of the world must needs be damned First take for a ground that which is vers 8. of this chapter They that are in the flesh cannot please God which he proueth by matching of contraries for they that are in the flesh sauor the things of the â—â—â—as they that be in the spirit sauour the things of the spirit and that sauour of the flesh is death He yeeldeth a reason why because the wisedome of the flesh is enmity to God not an enemy to God for then there might be a reconciliation but the Apostle speaketh in the abstract quality enmity as a vitious man may become vertuous and wee of enemies are made friends with God but vice can neuer becom vertue nor enmity amity The like speech is vsed of God himselfe in his curse of the Serpent Genes 3.15 I will set enmity betweene thee and the woman that is such hatred and debate as shall neuer be appeased Now why this flesh is enmity with God he giueth a reason because it is not subiect to the law of God as the spirit is neither can be as the spirit cannot but be for wee must walke in all the commandements of the Lord without exception though not with perfection euen as it is said 1. Iohn 3.6 They that are of God cannot sinne that is deliberately continue in any sinne Now who they bee that are in the flesh we must learne by the contrarie that is they that are not in the spirit as vers 9. of this chapter Ye are not in the flesh but in the spirit and who is not in the spirit he that is not led by the spirit of Christ And who is he He that walketh not according to that spirit that is if he liue in the spirit a life inuisible hee must shew it by the effect of visible motions and he that walketh according to the conuersation of the flesh doth it not And this appeareth Gal. 5.24 All that are Christs haue crucified the affections of the flesh and who are said to doe this 1. Pet. 4.1.2 they that suffer in the flesh and who so suffereth in the flesh ceaseth from sinne so as to come backe againe the same way we went if thou hast not ceased from sinne thou hast not suffered in the flesh if thou hast not suffered in the flesh thou hast not crucified the flesh if thou hast not crucified the flesh thou hast walked in the flesh if thou hast walked in the flesh thou hast not beene led by the spirit if thou hast not been led by the spirit thou hast not the spirit if thou hast not the spirit thou art in the flesh that is drenched and drowned in the flesh for it is one thing to haue flesh in thee and another thing for thee to be in the flesh for all haue flesh in them that iâ— infirmities but to be in the flesh is to be in Simon Magus case in the gaule of bitternesse Act. 8.23 and in the bond of iniquitie and in Eylmas case Act. 13.10 full of subtilty and mischiefe the child of the diuell and an enemy of all righteousnesse and if thou art in the flesh thou art alreadie in condemnation Now I little doubt but euery wicked man desireth to be saued but they indeuour it not no otherwise then Balaam did Nu. 23.10 who could wish to die the death of the righteous but neuer indeauoured to liue their life Further to proue the precise necessitie of mortification looke 1. Iohn 3.7 Let no
by the Masse that most execrable idoll and say it is sworne out of the country Can a man thinke himselfe rich that is indebted to all the world and hath nothing wherewithall to pay them And can such men that bee very beasts and without sense before God esteeme themselues vertuous and religious because they are onely highly praised of men They see not their owne estate because they haue not examined themselues according to the former rule When a man hath swept his chamber he thinkes all is cleane but when the Sunne commeth it sheweth many a mote hee could not before spie out so if the spirit would once shine into these mens consciences they should see not onely motes but most deformed and enormous sinnes in their hearts And how friuolous is it to stand vpon mans witnesse without religion which pierceth and looketh into the soule For otherwise he that thinketh himselfe in best health carieth his deaths wound in his bosome The basest gold is better then the purest led and the greatest imperfections of Gods children better then the highest vertues of the wicked and neuer shall they bee exalted that haue not before beene humbled The law is a hammer not onely to bruise the conscience but to breake it into powder which if it be not done wee shall neuer haue the spirit of adoption to seize vpon vs. The law commands but giueth no power to obey and is as if we should say to a beggar Buy such a mannor when he hath neuer a penny to helpe himselfe nor yet we giue him any money to do it euen so purchase heauen with thy works saith the law and yet knowes we are spoiled of all abilitie and doth not enable vs to doe such workes all one as if we should say to one hold vp the heauens with thy finger and yet giue him no strength to do it or as if we should say to the blind see it is comfortable and to the deafe heare it is profitable and yet giue them no meanes whereby they should doe these So the law is but a dead letter and hath but a dolefull and dreadfull sound vntill the spirit come and arme vs with power and abilitie to performe what the law requireth Lastly where it is said Luk. 15.21 Ye haue not receiued the spirit of bondage againe obserue that all that are conuerted and with the lost sonne are come home againe haue beene once brought to a terrour and fright of conscience which hath beene after a diuers measure for the Lord keepes some longer in the schoole of the law then he doth others according as hee findeth their hearts and dispositions inclinable to stoope and to be humbled or else for example sake as seemeth best to the Lord. But yet euery one of Gods chidren must come to this that is Act. 2.37 being moued and pricked in conscience to say and crie out What shal I doe to be saued I see my debt where shall I get surety I perceiue my nakednesse where shall I be couered I am fallen how shall I be recouered And being touched in their hearts if they fall not into that exclamation then as it is said of Ely his sonnes 1. Sam. 2.25 they obeyed not because the Lord would slay them so for these men to be baked in their sinnes and to see their destruction and not to shunne it and by this meanes to despaire finally is the iust iudgement of God that he may be auenged of their great hypocrisie for mercy offered and refused or set light by doubleth the punishment Euen as in this nation by the blessed preaching of the Gospell Sathan is cast out in the generall profession of the Land if now he labour to creepe in againe by hypocrisie and make vs thinke religion to rest in shewes and consist in ceremonies growing more leane and ilfauoured after we haue deuoured so many yeeres of store and plentie in preaching the word we doe erre in our hearts and do arme our enemie against vs who at his reentrance will bring seuen spirits worse then he did before Luk. 11.25 and will so fortifie his habitation with hypocrisie and other great and monstrous sinnes as there shall be more profannesse in this nation then euer there was before But ye haue receiued the spirit of adoption In this the Apostle proueth that we are the Sonnes of God because we are so adopted in the euerlasting grace of his blessed Sonne And to proue we haue this spirit he doth it by the contrary thus we are deliuered from the spirit of feare and redeemed into such a Christian liberty as we now loue God not for feare but feare him for his loue In this there are two parts to be considered first what this spirit of adoption is secondly the inseparable effect that followeth it namely an assured confidence to come boldly before the Lord euen as children before their parents to craue pardon for our sinnes For the first this spirit is the holy Ghost assuring vs by the word of grace that is the Gospell that the Lord hath auowed vs for his children in that one and best beloued Sonne of his Christ Iesus so that no extremities of this life nor sorrowes of death nor sinne it selfe shall be able to ouer whelme vs. Therefore it is said in the Scriptures that the holy Ghost setteth a seale vpon the heart of his elect Ephes 1.13 and writeth a deed in their consciences which is but a draught of that originall deed which is in heauen in the booke of the Lords gouernment And this is sealed vnto vs by the finger of the spirit to free it from the forgery of Sathan and by this euidence we make our title to the kingdome of heauen â— Cor. 5.5 Also it is called an earnest penie because as in contracts by giuing a penie in earnest the partie is obliged and bound to pay the rest so this being as it were the first fruites of the spirit the Lord doth assure vs that as verily as we haue receiued thus much in hand in this vale of misery so this shall bee a pawne and pledge vnto vs that he will giue vs the rest in the fuâ—â—eâ—â—◠〈◊〉 is glory vnder which assurance we rest and lie down in hope with ioy vnspeakeable And as the first fruits in the law made the whole crop holy so this sparke of the Lords grace being kindled and set on fire in vs doth embolden vs to an expectation of the full enioying of our whole Lord Christ Iesus This testimony oft times is very weake especially when Sathan doth sift and winnow vs as he did Peter Luk. 17.5 so as we had need to pray with the disciples Lord encrease our faith Yet as a prisoner in a darke dungeon seeing but the Sunne at a little grate doth know and beleeue that the Sunne shineth vpon the whole earth so though we be shackled and imprisoned in this flesh as in a dungeon that we are not able to
by the same rounds that he did If we suffer with him Not if we suffer with the world whereby vnderstand and learne that all that are afflicted shall not be saued but on the contrary none shall bee saued vnlesse they be afflicted for a man may suffer all the plagues to be deuised on the earth and yet after goe to hell to suffer more Some suffer with the world such as Peter speaketh of 1. Pet. 2.20 that are buffeted for their demerits and misdeeds on whom the Lord doth satisfie part of his iustice in this life These are poore in the â—esh but proud in the spirit for the misery they sustaine can nothing humble them vnlesse perhaps sometime they will weep for curst heart as Esau did when he lost the blessing Gen. 27.38 but they are so hardned in obstinacy as they are past fearing the heauinesse and weight of the Lords displeasure so as there is a worldly affliction that leadeth to death as well as a godly suffering that prepareth the way to life Now againe some suffer with Christ and such be they as suffer either to profit by the Lords afflictions as that they bee sent as chastisements to reclaime them from some sinne past and so they amend or else as preseruatiues against some sinne to come and so they are made more watchfull or els if we suffer for the Gospell because we will not communicate with the world Now though all afflictions ought to be esteemed iust in respect of our infirmities yet sometimes the Lord regardeth not this alone but maketh it more honorable as when we are troubled for the Gospell that we being but vile wormes and but dust and ashes should either with losse of goods which are but lent vs or with our liues which are the Lords doe the Lord of heauen some honour to maintaine his truth against such as doe maligne it that the wicked may see wee striue for a more precious reward then is set before the eies of mortall men Wee shall bee glorified with him Wee would thinke it a small honour for flesh and blood to suffer with Christ for company and to stay there therefore obserue hence by the Apostles speech that wee are not to looke and to fixe our eyes on the beginnings of affliction but to regard the end that patience may haue her full perfection Looke not vpon Lazarus begging at Diues doore but lying in Abrahams bosome Looke not to the beginning of Ioseph Luk. 16.22 who was so farre from his dreame Genes 37.9 that the Sunne and Moone should reuerence him that for two yeeres he was cast where hee could see neither Sunne nor Moone but behold him at the last made ruler ouer all Egypt 1. Sam. 24.1 Looke not vpon Dauid as there was but a step betweene him and death his life was so thirsted after nor as he was abused by Sauls flatterers 1. King 2.2.10 but behold him feated in his royall throne and dying in his bed of honour with his sonne Salomon about him Looke not vpon Christ borne basely after persecuted from Ierusalem when he came to teach encountred and resisted by the proud Pharisees a litle before his death in such an agony as an Angell from heauen was faine to comfort him Luk. 22.43 his doctrine esteemed false his life notoriously sinnefull betraied by his owne Disciple led as a sheepe to the slaughter a man without blemmish and yet as the Prophet Esay speaketh Esay 53.2 Luk. 23.26 a branch arising from a dead stocke carrying a Crosse vnder which he was so distressed as another was faine to ease him going vp to the crosse nailed hand and foote scoffed and reuiled as hee was vpon it crying as if the sea of the Lords wrath had burst foorth vpon him beholding him in this estate and there was neuer any creature so miserable at last caried as a dead man laied in a graue not only dead but three daies vnder the dominion of death so as his Apostles fled and the diuell thought all had beene quiet But afterward behold him raised vp againe ascending to the heauens Mark 16.19 Luk. 24.51 then hee became head of Angels then a dead man by a few fisher-men conquered all the world so as Emperors submitted their â—â—ownes and sought their saluation in 〈◊〉 Crosse of Christ So we must looke vpon the Martyrs who died in their holinesse and were put to death for their holinesse not as hauing reeds in their hands in signe of basenesse and bolts on their feete and stripes on their backes as euill doers but as Renelat 7.9 standing before the throne and before the Lambe with palmes in their hands in token of victory arraied in white robes in signe of innocency and in long robes in signe of statelinesse for these are they saith the spirit of God that came out of tribulation and therefore he that sitteth on the throne will dwell among them We must therefore alwaies bend our thoughts and set our eies not vpon the present affliction which is tedious to the flesh but vpon the end and successe which shall bring spirituall consolation not vpon the crosse which is wearisome but vpon the crowne which is delightsome not vpon the race which is long and crooked but vpon the prize which is weighty and precious not vpon the combat which may be to the blood but vpon the conquest which shall bee certaine and glorious And if we can subdue our affections truely to this meditation all our troubles in the greatest extremity shall seeme light and we shall goe from the whip as the Apostles did with more reioycing then we had before Act. 5.41 because we may be sure our end shall be blessed for if we suffer with him we shall be glorified with him Now for the glory heere spoken of it is not comparable with the sorrow wee sustaine heere for this glory is eternall whereas afflictions are but temporall not possible to bee conceiued in heart nor vttered by speech it is in shew beautifull in sense wonderfull in weight excessiue in measure without bounds in dignity without comparison and in continuance without end â—â—â—â—ea it is such and so great that as one torment in hell shall make a reprobate forget his wordly pleasure so the least taste ye one drop of this glory shall make the heires of God forget all their miseries and for their single and temporary afflictions heere they shall haue double and infinite ioyes in heauen ROM chap. 8. vers 18. verse 18 For I count that the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs. IN this verse the Apostle proceedeth to proue that he set downe before namely that being companions in Christ his sufferings we shall also be copartners with him in the blessed light Hee proueth it can bee no small glory wee shall partake of since it is the very same that Christ himselfe enioyeth alwaies keeping the correspondencie 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
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
name as a thing that Ioseph could not be vnmindefull of And this indeed is the duty and ought not to be the labour of euery trembling Christian to lodge as it were with the booke of God in their bosome and with the Noble-men of Beraea Act. 17.11 to receiue the word with readinesse and to search the Scriptures daily which is the garden of the Lord where runneth the riuer of wisedome to resolue all doubts and where is to be had the oile that softeneth all our afflictions Now in the testimony it selfe heere alleaged consider two things first the person that should beare a virgine secondly the person that should be brought foorth Emmanuell consubstantiall with vs in nature for both these the Prophet beginneth with a word of wonder Behold as of a miracle neuer performed but once If it be asked how it was possible a virgine should conceiue we must beleeue it was so and rest in this nothing to bee impossible with God Mat. 19.26 For as it was possible at the first to make a woman out of a man without the helpe of a woman as wee may see in the first creation Gen. 2.22 so was it possible for him in this new creation to make a man out of a woman without the helpe of a man Which was done to this end because if there should haue beene any corruption of the seed of man in Christ he could not haue sanctified others Concerning the person that should be brought forth it is Emmanuel the same that Iesus and they both imply one thing for he that is Emmanuel is God with vs as Iesus is God sauing vs. Now he is God with vs many waies and albeit in the Arke vnder the law the Lord was alway speaking through the Cherubins insomuch as the very enemies of God the Philistims 1. Sam. 4.7 could say when the Arke came that the God of Israel came and therefore cried woe vnto vs yet is he farre neerer with vs namely in such a spirituall manner as the Prophet speakes heere a God not onely present and fauourable to vs but connaturall to vs and vpon which did depend all the graces of God formerly giuen to his Church Therefore if Moses did say in admiration of the Lords goodnesse Deuter. 4.7 Looke if euer the like came to passe that God from heauen should speake vnto his people and shew his glory so to appeare on earth much more may we breake foorth into the like astonishment to whom God is come so neere as to be of the same nature with vs and to speake vnto vs not in the publication of the killing law but in the manifestation of the quickening Gospell whereby we may receiue comfort in the deepest dangers that gathering our selues vnder his wings and seeking rest and refreshing at his hands he will first giue vs a generall charter of grace for the pardon of out sins And because pardon of our sinne will not saue vs from hell but our iudgement shall be iust vnlesse we yeeld full obedience to the law hee will secondly impute and lay all his obedience and righteousnesse vpon vs so as in him we shall fulfill it And yet because we are still sinners as carying about vs the orignall vncleanenesse we brought with vs Ephes 5.30 the third rest he will giue vs is so to sanctifie vs as we shall be bone of his bone and flesh of his flesh not that we are absolutely sanctified in this life but that that which this our Christ brings vs is al-sufficient to saluation And being sure of this we need not to be dismaide for the waters of trouble are but a bath to cleanse and purge vs from those corruptions we gather by walking in this dirty world Further let vs consider heere why it was necessary that he that should be Iesus should also be Emmanuel first it was necessary he should be the Emmanuel that is the strong God for when wee were all enwrapped in sinne and shut vp vnder death then was there neede of remedy And what shall that be Mercy No God is iust and we hauing smitten his Maiesty by our sinne must bee smitten againe by his punishment Shall it then be iustice No for we haue need of mercy Heere so to be mercifull as not to disanull his iustice and so to be iust as not to forget his mercy and to make a way both to appease his wrath that his iustice might be satisfied and yet so to appease it as his mercie might be magnified in forgiuing there must needes come a mediation and if all the world should be offered to God for satisfaction it is nothing for it is his owne the worke of his owne hands If Angels should step in before the Lord it were nothing for they are engaged to him for their creation and being but temporally good they cannot satisfie for an infinite sinne howbeit he that must satisfie must bee infinit to suffer infinite punishment for an infinite sinne committed against an infinite Maiesty therefore he must be God he must be also Emmanuel with vs for how can there bee satisfaction for our apostasie but by humility nor procurement of life but by death Now when God comes to obey hee must needes bee humbled and when he comes to deserue hee must needes serue which God alone cannot doe and when he comes to die he must needes be mortall which God cannot be Therefore hee was man to be himselfe bond God to free others man to become weake and God to vanquish man to become mortall and God to triumph ouer death The situation also of the Ladder spoken of Gen. 28.12 is an euident demonstration of the two natures of this Emmanuel for the word must bee vnderstood of the second person in the Trinity By the foot to satisfie his Fathers wrath as being of our nature that he might stand close to Iacobs loines and to his Church militant and by the top to expresse his diuinity which toucheth the seate and reacheth to the bosome of God that he might in time bring thither his Church triumphant Now euery ladder is a Medium or meane whereby weascend to some place that otherwise we could not reach vnto which this Emmanuel is to vs for wee being euill debters and God a seuere creditor Colos 2.14 Christ is the meane to cancell this debt and to set it on his owne score and we being ignoant clyents and God a skilfull Iudge not able to vnderstand our tale Christ must be our aduocate 1. Ioh. 2.1 to pleade our cause for vs. And as betweene God and vs so betweene the diuell and vs he is a mediator for he casteth fierie darts against vs which we onely driue backe by the shield of faith in Christ Ephes 6.11 Further in the word Emmanuel obserue three things first the truth and verity of the subsistance of both these natures in Christ secondly the reall distinction of them thirdly the personall vnion of them And these three points wisely and
soberly weighed doe confute those foure maine heresies risen heeretofore in the Church concerning this great mystery For the first that there be two natures in Christ is plainely expressed by Saint Paul Rom. 9.5 First he was according to the flesh of the seed of the Iewes secondly he is God ouer all blessed for euer And Esa 9.6 A child is borne and his name shall be the mighty God Heere then first is confuted the heresie of Martian who said Christ was God but not man but had onely an heauenly body of an imaginary substance and alleageth Phil. 2.7 for his ground where it is said he was made like vnto men and was found in shape as a man therefore no man indeed By the same reason he might haue concluded aswell hee had not beene God for in the same place vers 16. it is said he was in forma Dei in the forme of God But the Apostle there fully proueth his humanity vers 8. by his obedience to the death of the Crosse for if he had not taken true flesh he could not haue died nor yet haue satisfied for our sinnes And Gal. 3.16 it is said the promises were made to Abraham and to his seed which seed is Christ and Gal. 4.4 When the fulnesse of time was come God sent his Sonne made of a woman which proueth that he was truely man Secondly heere is confuted the heresie of Arius who denieth the diuinity of Christ and saith that onely in his humaine nature hee had participated vnto him some diuine thing and some heauenly vertue For as wee see heere he must be Iehouah not an inferiour God or a God by participation of some diuine excellency but he must be Deus ex seipso filius à Patre a God of himselfe a Sonne by reference to his Father And so much is expressed by S. Paul Rom. 9.5 for when he saith hee was borne of the Iewes according to his flesh he implieth he had somewhat else he had not of them set downe in the words following Who is God blessed for euer which word God howsoeuer in the Scripture it be taken essentially and personally essentially when it signifieth the whole Trinity absolutely as Thou shalt worship the Lord thy God onely and Act. 4.19 It is better to obey God then man yet in this place it is spoken personally of the Sonne as it is also 1. Tim. 3.16 God is manifested in the flesh Now there be foure arguments to proue Christ God equall to the Father and to be Iehouah coeternall in the Godhead as the Father first by the property of of his person secondly by the property of his essence thirdly by the power of his diuine workes and fourthly by the diuine worship that is due vnto him For the first hee is proued to be God by his generation for he was begotten of God whereby is vnderstood that he was of the same substance with God euen as hee that is begotten of a man is a man and therefore hee is called the proper Sonne of God which he is not as he was conceiued of the holy Ghost for then Mary hath a part as he was borne of her And this is proued by the Scripture that when we call him the Sonne of God wee vnderstand that he is God as his Father is Iohn 10.20 I and my Father are all one and Ioh. 5.17 I worke the same works and after the same manner that my Father doeth meaning that he was God as well as he And so the Iewes vnderstood him speaking in their language which made them goe about to kil him For the second it is proued he is God by the property of his essence which standeth in these foure things first eternity secondly infinity to be in all places thirdly by his knowledge of all things fourthly by his omnipotency For the first that he is from all times is proued Reu. 1.17 I am that first and that last spoken by Christ himselfe and lest this should haue beene vnderstood of the futher he saith ver 18. and am aliue but I was dead For the second which is his infinity it is said in Ieremy that God filleth all places and Psalm 139.7 Whither shall I flie from thy presence If I goe into heauen thou art there if into the deepe thou art there also And Christ saith of himselfe Iohn 3.13 hee being on the earth No man ascendeth vp to heauen but he that came downe from heauen that sonne of man which is in heauen and in an other place he saith Where two or three be gathered together in my name I will be in the midst of them Math. 18.20 For the third which is his knowledge of all things Reu. 2.18 it is said that the Sonne of God hath eies like a flame of fire Ioh. 2.24.25 Math. 9.4 and verse 23. All Churches shall know that I am the searcher of the reines and hearts and in another place it is said hee durst not trust the Iewes because hee knew their hearts For the fourth which is his omnipotency it is proued by sundry examples in the Scripture that hee was able to raise vp the dead by his owne vertue and Iohn 5.17 he doeth the same works which his Father doeth and Phil. 3.21 Christ shall raise vp our bodies by the same power whereby he subdueth all things For the third which is the power of his diuine workes as himselfe saith Iohn 5.17 I doe the same workes my Father doth all which are of three sorts the first concerning the creation the second of miracles extraordinary the third that tend to the saluation of his church For the first of these it is said Iohn 1.3 by him all things were made and nothing was made without him and Col. 1.15.16.17 he is the inuisible forme of the father for whom and by whom all things were created and in him all things doe consist And likewise for sustaining them being made we haue Heb. 1.3 He beareth vp all things by his mighty word For the second that is for miracles he raised vp dead men euen as his Father did without any inuocation to any other which the Apostles did not but by calling on his name whether it were for raising the dead or dispossessing the diuell as I command thee in the name of Iesus to come forth Act. 16.18 but Christ saith of himselfe Iohn 11.25 I am the resurrection and the life and Iohn 10.37 I doe the workes of my father Now for the third which are the works he did for the saluation of his church they are principally siue first election Eph. 1.4 God hath elected vs in Christ and 1. Cor. 1.5 In all things we are made rich in Christ and Ioh. 3.17 through him we are saued and in another place he saith Iohn 13.18 I know whom I haue elected The second is vocation now to enlighten the heart of man must needs bee the worke of God Math. 16.17 as it is said in Saint Mat. flesh and
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
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 time we may faile of his promotion there being but one particular flower of that kind in the whole garden of God besides he had no such meanes of faith offered him till he was vpon the gallowes wheras we haue had and doe still enioy great store both for our present vse and for to lay vp against a dearth heereafter againe by this our deferring and shufling off the time of saluation we sinne three waies against God against the saints of God and against our owne soules against God because we dally with him and abuse his patience putting that day far off which may come at the least to thee in an instant if the Lord withdrawe thy breath but a while from thee against the Saints of God because thou depriuest them of that company comfort and profit thou mightest haue each of other for heerein standeth the communion of Saints in a fellow-feeling one of anothers miseries comforting them in their griefes strengthening them in their infirmities supplying them in their wantes and encouraging them in the faith and power of grace which they haue receiued lastly against themselues in thus hazarding their soules for it is not enough to say Lord haue mercy on thee when thou art on thy death bed when rather sense of thy paine then feeling of thy sinne doth driue thee to that extremity but thou must seeke for mercy before thou art thrust into those straites else may thy conscience then flie in thy face and the remembrance of thy former negligence stop thy mouth as a iust reuenge for thy sinne of delay which was before committed Againe heere all lithernesse and lazinesse is remoued from them that are ready to finde excuse for not walking so cheerefully boldly and constantly in the right way as they should for assure thy selfe there is no crosse can fall vpon thee of that force as to crosse the working of Gods spirit in thee if thou thy selfe be not a meanes to quench it for if thou wilt hide thy talent it is true it can turne thee to no aduantage and if thou doest not stirre vp the graces in thee and varnish them as it were with a continuall vse of them no maruell though they decay and thou too for the kingdome of heauen is taken onely by the violent that striue and sweat and labour euen as he that is famished doth for meat so that if thou entertaine the spirit with diligence in praier in hearing in meditation and such like holy duties it will awake thee from thy sleep and remoue all impediments that may either turne backe thine eies from beholding thine anointed Christ Iesus or with draw thy heart from buying that hidden treasure that is sealed vp for thee in the booke of the promises of God Lastly obserue the maner of the Apostles speech beginning with the negatiue We must not walke after the flesh as a matter of greatest weight before hee commeth to the affirmatiue to walke after the spirit for where there is the absence of good there must needs be euil but where there is the absence of euill it followeth not that there is good therefore we must not onely not doe euill but we must doe good as Dauid saith Cease from euill and doe good so as the flesh must first be shaken off before we can shape our actions or affections after the spirit and to this purpose Esay saith cap. 1.16.17 Cease to doe euill learne to doe well and Paul Rom. 13.12 Cast away the workes of darkenesse and put on the armour of light and Ephe. 4.22.23 Cast off the old man which is corrupt and be renued in the spirit of your minde and as Tit. 2.12 we must not onely deny vngodlinesse but we must liue religiously and 1. Pet. 4.1 There must be in vs a signe not onely of Christs suffering but also of his resurrection to liue not after the lusts of men but after the will of God and as Rom. 7.4 Wee must not onely bee diuorced from our first husband the flesh but we must be married to our second husband which is the spirit so as for thesound cure of our corruption the rotten flesh must first be pared away that the right plaister may bee applied and when thou art healed thou must sinne no more lest a worse thing come vnto thee but as hauing the sore running on thee the Lord dispensed with thy vntowardnesse for that time so now hauing the wound stopt and thine eies opened by a second laying of Christs hands vpon thee thou must performe such actions of life onely as are deriued from the spirit of God working in thee The vsurer therefore must not onely leaue his vsury but he must lend freely the oppressor must not onely cease from grinding the faces of the poore but hee must releeue them liberally the proud man must not onely forget to wrinkle his face by looking austerely but with meekenesse and humility he must embrace his brethren the profane man must not onely forsake his iesting and scoffing at religion but hee must set himselfe in the same ranke to be railed at for the name of Christ knowing that by this meanes as 1. Pet. 4.14 The spirit on his part is glorified And this may serue to stop their mouthes that thinke him an honest man that doth no harme whereas the not doing hurt is but as a tingling and pricking in the flesh after a great benumnednesse but it must be the action of good that must shew the life of Christ to bee in thee else maiest thou as well thinke it a causelesse curse vpon the figge-tree that hauing but leaues wherewith she did no harme was yet dried vp because she bare no fruit ROM chap. 8. vers 5.6 verse 5 For they that are after the flesh sauour the things of the flesh but they that are after the spirit the things of the spirit verse 6 For the wisedome of the flesh is death but the wisdome of the spirit is life and peace HEnce the Apostle proceedeth to proue who those bee who are ingrafted into Christ and who are not but continue in the wrath of God and this hee doth by following the opposition first made between the flesh and the spirit shewing in these verses what the seuerall natures and dispositions of them both are And secondly what are their seuerall ends they that are after the flesh thinke nothing sauoury but what comes from the flesh but their fruit and end is death that is damnation but they that are guided by the spirit taste nothing but what is spirituall and the fruit and end of them tendeth to a double comfort for their soules first bringing peace of conscience which is a continual feast in this life secondly eternal felicity in the life to come so as in summe his meaning is to shew that as many as are not in Christ shall be damned and as many as build vpon Christ shall be saued Then we must first know what is meant by flesh and what is
if we haue his inuisible spirit wee haue himselfe and may equally assure our selues of both and that wee are flesh of his flesh expressed in the Scripture as hath beene before declared by naturall proportions and supernaturall as first by the coniunction of the head and the members of a mans bodie secondly by the vine and the branches thirdly by the husband and wife fourthly by meates and drinkes that as they being eaten really doe nourish the bodie so wee eating the flesh and drinking the bloud of Christ spiritually he nourisheth and feedeth our soules to life eternall This vnion is also set downe vnto vs supernaturally Iohn 14.20 Yee shall know I am in the Father and you in mee and I in you howbeit wee are not in the same measure in Christ and hee in vs as he is in the Father but according to that proportion of faith which is in vs and in that abundance that shall make vs blessed for euer Againe learne hence that wee are not to looke for any perfection in this life but so long as wee beare about vs this masse and lumpe of flesh which is the bodie there will remaine certaine reliques of corruption which can not be extinguished but by death nor wholly remooued but by mortalitie and this is the case of Gods best children Paul speaking of himselfe as in the part vnregenerate and as but in part spirituall Romans 7.14 said he was sold vnder sinne and carnall meaning thereby that so much as he had of the spirit so much was the image of God restored in him and so much he delighted in the law of God but so much as was wanting of the spirit so much was wanting of Gods image and so much he rebelled against the law of God and serued the law of sinne And Peter that chosen vessell of God Iohn 13.10 by the wisedome and instruction of Christ himselfe hath neede of water to wash his feete and 1. Iohn 5.8 Christ came not onely by bloud but also by water that by daily regeneration we may purge and cleanse our selues And to this may be referred that speech of Christ Iohn 13.33 Whither I goe yee cannot yet come which prooueth wee haue still some corruption that maketh vs yet vnfit for the kingdome of heauen vntill wee haue washed our feete cleaner and mortified our selues better for wee know yet but in part But then it may be said since wee haue these imperfections how shall we be knowen from the reprobate Verie well for there is great difference betweene our imperfections and their sinnes our scarres and their vlcers our limping and their halting downe right for as 1. Iohn 3.9 Hee that is borne of God sinneth not that is as the world sinneth the one sinning of ignorance the other of knowledge one of infirmitie the other of presumption the one with griefe the other with greedinesse one through weakenesse the other through obstinacie and malice the one striking and checking his heart for the euill thought it produced the other feeding and encouraging his heart not to staie at the thought till it breake foorth into the hands yea God doth bring vs vp that are his children thus imperfectly for two ends for first hee will not suffer vs to haue our perfection heere for feare wee lose it as Adam did secondly hee doth exercise vs with these imperfections to humble vs lest wee should waxe proud and so care not for him and this is his great mercie that hee doth trie vs with infirmities but not destroy vs vex vs but not vâ—nquish vs giuing vs power in the end through the sufficiencie of his grace to ouercome them Now for the second part which is his satisfaction giuen to the faithfull that they must not so sinke vnder the burden of their infirmitie as to mistrust their saluation obserue when it is said the spirit is life we must vnderstand no naturall life but such a life as Paul speaketh of Ephes 4.18 where hee saith the Gentiles that walked in the vanitie of their mindes were strangers from the life of God that life whereby God dwelleth in vs and to be strangers from this life is to be strangers from holinesse of life for God and an vncleane conuersation cannot companie together And this life of the spirit is that whereby as Peter saith 2. Peter 1.4 wee are made partakers of the diuine nature not really but by renouation hauing obtained this mercie to bee borne a new of immortall seed by the word of God For as the soule infused into the bodie quickeneth a massie peece of flesh which had no motion before so the soule to make it a liuely and good soule must haue a soule powred into it that is the spirit of God and if this spirit be absent we are as dead from holy motions as the bodie naturall is from outward actions by the priuatiâ—â— of the soule So as wee learne hence that a man may liue â—â—fe in the flesh and yet be dead in respect of the life of God which ought to mooue vs to worke out our sanctification in feare knowing that if wee be all flesh wee shall neuer see the face of God Now as to liue a naturall life there must bee a generation according to the flesh so if wee will attaine to this life in the spirit we must be brought to a second birth not to bee turned into our mothers wombes againe as Nicodemus thought Iohn 3.4 but as Christ saith wee must be borne of the will of his Father that is of the seed of the holy Ghost Heere it followeth as a man naturally borne hath his life maintained by being nourished with meat and drinke so when we be borne againe of the seed of the spirit we must be maintained and fed by the flesh and bloud of Christ spiritually and as we are borne of the holie Ghost by the word so wee must be nourished by the holie Ghost in the word or else we shall neuer be saued In the desire therefore of our saluation we ought to thirst and part after the riuers of life which doe plentifully flow in the booke of God Againe as men in this naturall life haue their degrees to proceed in which doe neuer change as that first they bee children then after grow to a more vnderstanding age which was euen true of Christ in this flesh who Luk. 2.52 is said to haue increased in wisdome and in stature euen so we must know that our spirituall birth is not perfect at the first day but it hath as it were a childhood and wee are babes to be fed with milke as S. Peter saith 1. Pet. 2.2 and then afterward we grow from faith to faith and from one degree of grace to another yet heerein they differ that in our spirituall life in this world we cannot come to any perfection sinne hangeth so fast about our heeles but in our naturall life we attaine to a fulnesse and ripenesse of strength And in this also they differ that
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
behold the Sun-shine of the Lord in full measure which is the Sunne of light and of life yet we haue such a glimpse as wee cannot bee perswaded but it shineth vpon our soules And as the child in the mothers womb stirring neuer so weakly yet euen by that feeble motion she is assured that it hath life so the least light of the Sunne of righteousnesse is most sweet comfortable vnto vs. Which doctrine as it ministreth and bringeth consolation to a weake soule so must it be as a sharpe spur vnto vs that this righteousnesse may be encreased and that this spirit of God may delight to dwell in vs that we being grounded and growing daily in a perswasion of Gods loue towards vs it may enforce vs to loue him more and more and the strength and perfection of this loue may and ought to make vs resist and shunne all contrary means whereby our encrease and growth in faith may bee hindered And because this spirit of the Lords adoption is inward and can not be perceiued that many be deluded by Sathans subtilty and forgerie foisting and thrusting in another deed than euer God gaue vs especially working vpon the weake heart of man which being fraught and full of selfe-loue is easily perswaded of any good to it selfe therefore we must learne how to discerne whether it be the true euidence of Gods spirit or no which we haue within vs. And for that the Apostle here setteth down one effect and fruit of this spirit for all that is that there is a confidence of any good conscience to come boldly before the Lord as a child before his father to preferre our suites vnto him and to offer vp our praiers vpon the golden altar Reuel 8.3 that is the mediation of Christ by whose meanes and through whose obedience and suffering they shall sauour before the Lord as a sweet incense and the Lord shall put into them daily a new incense by the spirit assuring vs more and more of his louing fauor◠and we shall not hide our selues and run away when we are called Gen. 3.8 as Adam did but being disburdened of that which doth presse vs downe from the presence of God we shall come cheerefully before him and ioy our selues in that the Lord will looke so pleasingly vpon vs Other effects of this spirit and yet arising from the former are these If the spirit worke in vs the same affection towards God that nature doth produce in children toward their parents as first to loue God secondly to feare him thirdly to reuerence him fourthly to be obedient to him fiftly to be thankfull to him all which vertues be in good children who do alwaies acknowledge all they haue to proceed from their father as the speciall instrument from God and if we haue beare these affections to God our father as to loue him for his mercies to feare him for his loue to reuerence him for his goodnesse to obey him for his greatnes and to be thankfull to him for his kindnesse then may we assure our selues that we haue the spirit of adoption sealed vp in vs for our saluation In that we crie Abba Father learne that no obstinate or resolute sinner persisting deliberately in his sinne and his heart deliting in it can once open his mouth to pray nor neuer did pray The like whereof may be said of the hypocrite for though they may falsely perswade themselues that offering vp a few words in forme of a praier it is sufficient to purge the vncleannesse of their liues and that impudently and in presumption they may call God Father when their harts be impure and vncleane yet Iohn 8.44 Christ calleth them the children of their father the diuell And though Sathan may perswade an obstinate and wilfull sinner as he did Houah Gen. 3.4.5 that doing such an euill and wicked thing they shall not hang in hell alwaies threatening where God promiseth and promising where God threatneth vntill he take them in the lurch at the time of their death and then he ouerreckneth them yet it is certaine he cannot pray vnlesse he haue this spirit and this spirit none hath if they delight and sauour of sin so as though they cry Peace peace to their owne conscience and seruing the diuell will neuerthelesse vaunt themselues to bee the sonnes of God it is the Lords iustice that permitteth Sathan so to blinde them that they cannot see their sickenesse to the death for 1. Iohn 3.8 it is said He that committeth sinne is of the diuell Can the poison of Aspes and the sacrifice of praier proceed both from the same tongue No. Grapes cannot grow of thornes nor figs of thistles and Esay 66.3.5 the Lord saith that he that offereth sacrifice without trembling that is without reformation of life it is as if he killed a man which is most vnsauory to the Lord. So as lawfull things and things commanded be an abomination to the Lord when the soule and conscience is not answerable to the action and to the outward profession Howbeit things simply forbidden are sinnes both in the regenerate and vnregenerate and the prayers of these men that thus can lie on their beds and imagine mischiefe and yet can open their lippes by way of conference and speech with God are no better then those of the rebels in the North who when they had published all their mischiefe which tended to the ouerthrow of our dread Soueraigne yet ended and concluded their proclamation with God saue Queene Elizabeth Now concerning hypocrites that they cannot pray but by imitation of Christians as Parots looke vpon the rule of Dauid Psal 66.18 If I regard saith he wickednesse in my heart the Lord will not heare me that is if I delight in sin my praiers shall not come neare him so as make what shew thou wilt if thy heart be not vpright it auaileth not For as it is said Iohn 9.31 God heareth no sinners that is no malicious and deliberate sinners which intend and compasse mischiefe in their inward parts howsoeuer in hypocrisie they dissemble it And it is certaine it is as impossible to pray without this spirit as to vnderstand without a soule Further obserue how this spirit begets in vs such peace of conscience that makes vs confident in crauing our wants at Gods hand as from the spirit of adoption cōmeth faith so from faith issueth and streameth inuocation and calling vpon God by praier This faith grounded vpō the loue of God in Christ doth assure vs that whatsoeuer is good in heauen or in earth God wil bestow it vpon vs then steppeth in praier and according as the soule is burdned either with a desire to be deliuered from danger or with an affection to haue some wants supplied or to declare and expresse our thankefulnesse it doth take the present occasion and for sloweth no time to enter into the sanctuarie of Gods presence and there to lift vp our weak hands and to send
to reprooue vs no more which is the next steppe to damnation or else our conscience will pursue and follow vs with Hue and Crie as not to leaue vs till wee bee taken for resistance and withstanding of our conscience is a cloud not easily ouerblowen a fire not easily to be quenched and an inditement hardly to be trauersed but our sinnes shall stare vs on the face and crie for vengeance Now if our conscience bee brought asleepe by our custome in sinne either we shall die in this benummednesse and dulnesse of heart a most fearefull signe of reprobation and after death it shall weepe it fill in hell or else if the Lord do shew vs mercy after the sense and feeling of sinne so long discontinued he doth it as it were by the burning feuer of desperation for that is the cure of a Lethargy and doth so presse vs downe vnder the weight and burden of sinne as that horror shall be without and terror within yea wee shall seeme to be cast into the deepe of deepes and euery small sinne shall seeme accompanied with the huge hammer of the Lords wrath to bruise vs in peeces Further obserue as the Lords spirit alone cannot bring vs that heauenly security and blessed assurance of our eternall peace we hope for nor our owne spirits alone cannot do it so it must be the testimonie of both these concurring and meeting together For some are merely morall without religion thinking by a ciuill cariage of themselues to winne the sight of God others haue either a true zeale of a false religion as Paul had before his conuersion Rom. 7.9.10 or else they may be religious in shew hauing a counterfeit zeale of a true religion as the Laodiceans had Reuel 3.15 and yet both these thinke in their conscience they shall be saued when in truth they are as farre from the thing it selfe as they are neere to the conceit of it Another sort there is that deceiue themselues most grossely â—â—â—ken of Prouerb 30.11 There is a generation pure in their owne eies and yet they are not washed from their filthinesse that is from their open and enormous sins So as besides the opinion we must haue of our selues that we stand in Gods fauour wee must shew the seale of the Lord that is his spirit or else there is no sound ioy or any comfortable security that we shall be saued 1. Iohn 5.10 And for our actions euery of which must haue the allowance of our conscience wee must marke that a good intent will not make a good action for they that condemned Christ did it because he made himselfe equall with God Iohn 19.7 Iohn 5.18 which was expresly against the law written and therefore thought they had in this done God high and honorable seruice but Christ crieth Luk. 23.34 Father forgiue them they know not what they doe So Peter when Christ foretelleth of his death had an earnest desire to aduise his master to spare himselfe and therefore Mat. 16.22 he tooke Christ aside rebuked him but Christ vers 23. looking backe with an angry countenance bids him get him behind Sathan as being onely worldly wise and not vnderstanding the things that are of God So as we must know to the performance of a good worke the allowance of the heart and the warrant of the word of God must go together Verse 17. If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him This is inferred by direct consequent to that that went before as vers 13. where the Apostle exhorting to reformation of life doth it by a double contrary so as they insue and follow one another thus They that mortifie the deeds of the flesh are led by the spirit by being thus directed by the spirit they are assured that they are the sons of God by being his sons that they shall haue an inheritance therfore they that liue a holy life must needs be saued And because it might be ouestionable how this title of being Gods children is giuen vnto vs he hath resolued it befoâ—â— vers 15. by a double argument because the Lord in the Goâ—pell doth offer vs such grace as we may come freely and boldly to him as to a father and we stand not now in that terror that was in the deliuery of the Law but we are freed from that bondage The second argument was vers 16. because the spirit doth seale this euidence vnto vs that as our heart doth know what is in vs so doth the spirit also and this spirit doth witnesse that we are children and being children then we be heires which is the scope the Apostle driueth at in this 17. verse When the Apostle saith We are heiâ—â—s of God he setteth down what manner of inheritance it is that we shall haue heereafter not an earthly but a kingdome and a possession of eternity as that the Lord will neuer leaue vs till he hath lifted vs vp to that celestiall place where Christ himselfe sitteth Psal 84.10 It had been great fauor if we might haue been as Dauid speaketh but doore-keepers in the kingdome of heauen nay it might well haue satisfied vs if only our sinnes had beene pardoned or if we had been but the Lords friends or of his acquaintance so as any way hee would haue respected vs considering our rebellion but besides all this to be restored to our former honour nay to haue greater priuiledge then euer Adam had in his first integrity and to be aduanced to the Lords owne throne if all the hearts of men were one heart the full measure of this ioy and the depth of this the Lords loue could not once enter in nor be conceiued And fellow-heires with Christ This is to set forth the certaintie of the place of our inheritance God hath life for he is the fountaine of it but he dwelleth in fire Esay 33.14 and in a place not to be attained vnto therefore the Apostle setteth downe heere heâ—â— we come to it namely in Christ as it is 1. Iohn 5.11 God hath giuen vs eternall life and that life is in the Sonne and by his mediation is conueied to vs. Secondly in that we are fellow-heires with Christ note the excellency of the Lords fauour not only to giue vs life and to place vs with Angels but euen with his owne Sonne Whereby we see that his eare was open to the praier of Christ which he made â—â—ttle before his agony Iohn 17.20 I pray saith he for all that thou hast giuen me that thou wouldest Father 〈◊〉 them with the same loue thou louest me and crowne thâ—â—â— with 〈…〉 glory thou crownest me 〈◊〉 of this ariseth two comfortable priuiledges which the â—â—â—t haâ—e first if wee be heires with Christ in heauen much more are we heires of the transitory blessings of this life and being heires with him wee haue
fruition of Gods glorie which we shall possesse heereafter Looke vpon the poore widow of Sarepta though she had but a little oile 1. King 7.14 yet had shee more then the rest when Eliah came to her for theirs consumed and hers through the secret blessing of God serued her turne wasted not Dan. 6.17 So Daniel in prison fared better with bread and water by reason of Gods chearfull presence with him then did the king with al his sumptuous and princely diet And in our naturall iudgements we can say that hee hath more that hath but a bottle of wine that runneth by droppes then he that hath a whole cesterne full that is broken for the prouidence of God neuer leaueth those that be his and his eie is vpon their wants to supplie them And as Paul saith Colos 1.16.17 By Christ all things were created he is before all things and in him all things consist that is haue their being for his glorie for no man can complot or contriue anie secret snares for our life no man can breath out any threatnings against Gods Church as did Saul Act. 9.1 Matt. 14 1â— not execute any crueltie vpon the forerunner of Christ as did Heroâ— but Christ hath his full glory in it Let vs therefore kâ—â—â— our persecutors can doe vs no harme for as our being is for Châ—â—â—â— to must our bodies be yeelded vp to Christ wee stand in him and his power in these afflictions is seene in vs so as when they hate vs and reuile vs torment vs they are but as A potheeâ—ies to make drugges to heale our infirmities they are but as Masons to hammer and polish vs in the quarry of this world that we may be fit stones for the heauenly building yea they are but as fire to refine vs being of our selues drossie as furbushers to varnish vs being through fleshly ease rustie as scullions in the Lords kitchin to scoure the vessell of his houshold lastly they are those that haue receaued a commission from God contrarie to their owne intention to doe vs good for when they are come to the perfection of their tyranny they can but kill the bodie whereby they hasten our blessednesse in the soule Heere may be demanded if all things worke for our good whether the infirmities that be in vs do vs any good or no. The answer is Yes many waies but principally three waies First they remaine in vs to subdue the pride and presumption of our hearts that would aduance it selfe against God if it were not humbled by the sight of it owne corruption as Paul must haue a buffeter lest he grow insolent 2. Cor. 12.8 For the Lord will trust vs no more with perfection since Adam lost it in Paradise and therefore he exerciseth vs with infirmities lest wee should steppe into our mother concepit to thinke our selues Gods This is proportionablie to that spoken of Deut. 7.22 That the Lord would roote out the Canaanites from among his people by little and little Psal 59.11 not all at once lest the wild beasts should grow in vpon them These Canaanites bee our infirmities the wild beasts are self-loue pride of life and such like which would waxe strong within vs if we were throughly purged from our weaknesse And thus we see the Lord cureth poison by poison keepeth out grosse sinnes by keeping in naturall infirmities euen as the best treakle is made of poison and the skinne of a viper is the best cure against the sting of a viper Secondly these our infirmities serue to cure our ingratitude for if the Lord should bestow vpon vs all his benefites at once we would soone forget him We see how the Loâ—◠〈◊〉 vp the red sea to make passage for the Israelites Exo. 14. â—â— which one would haue thought should haue beeâ— as 〈◊〉 sighâ— on their finger alwaies in their sight and yet Psal 106.7 â—â—â—t is said 〈◊〉 the Hebrew phrase they made haste to forget it though it was so miraculous a worke For this cause Dauid praieth Psal 59.11 O Lord do not destroy the enemies of thy Church that is slay them not together lest the people forget thee but do it by little and little that the people may often come vnto thee yea Dauid himselfe in many places confesseth that the prolonging of the Lords mercies giue as it were an edge and sharpnesse to this spirit of thankfulnesse And such is the nature of man to wait no longer in humility then he hath hope of benefit The lost sonne had no sooner fingred his portion Luk. 15.13 but his fathers house was vnsauoury to him and he must needs ruffle it in another countrie For as willingly we would wait no longer on the Lord then he is giuing so when hee hath giuen vs somwhat wee would bee out of his sight while we spend it And this maketh him more scant in his blessings then otherwise he would be because he will teach vs to depend vpon him both till we haue them and while we vse them and that employing them in a spirituall kinde of trafficke to gaine credit to the Lord he may furnish vs afterward with better store Thirdly our infirmities serue to restraine our spirituall sluggishnesse and securitie of the flesh for where no feare of the enemie is there the weapon rusteth so as we are sifted and tempted by Sathan that we may finde our infirmities to be relieued by the Lords power and that wee may pray for his gracious strength to withstand him in Christ to ouercome him and that by our experience in fighting with Sathan we may become wise and watchfull for we doe not praie to bee deliuered from temptations but not to bee left in them Our infirmities indeede are the fuell that Sathan laieth and they are as it were the coals hee bloweth to consume vs. Now euery Christian when hee feeleth such a fire of enmitie within him against God and his law bestirreth himselfe and striueth by a cleane contrary blast of the spirit to quench these coales and entreth such a combaâ—◠〈◊〉 â—â—seth in death which wee would not doe if there we 〈◊〉 not soâ—â— skiâ—â— of sinne and some remnant of corruption left 〈…〉 vs but wee would fall asleepe like idle seruants and hide 〈…〉 that is the strength of Gods graces in vs. Iob Iob 13.15 though he were neuer 〈◊〉 painefull a Christian yet neuer more commended the power of God in him then by his fight hand to hand with the diuell in resisting and keeping off such blowes of blasphemie and despaire as Satan would haue had him cast at God and would haue had to sticke in himselfe Paul when he fought with bulles at Ephesus neuer obtained such a victorie as when he left Satan in the lurch and left himselfe persecuting of the Gospell nay after his conuersion there was left a sting in his flesh lest either he might wax sluggish or become proud And therefore it pleaseth God to honour
our infirmities with the courage of fighting and by them to keepe vs waking that we may discerne the storme when it commeth and cast our ank or on Christ where it shall neuer be vnloosed Here the craft and wilinesse of flesh and bloud will so one take occasion of licenciousnesse as to say if our infirmities serue to do vs good and turne to Gods glory because by this meanes we see our weaknesse then it is good to make much of them euen as Porphyrius commendeth the treason of Iudas against Christ because by Christ his death saluation is brought to many But miserable and blasphemous is this opinion for this were to turne the grace of God into wantonnes for though our infirmities doe further vs many waies to saluation yet in it owne nature sinne is alway sinfull God can make Satan a Physitian to cure Paul yet is he euer Satan that is an enemie God can make the tyrannie of Pharaoh as a trumpet to stir vp the Israelites to crie to him for helpe Exod. 2.23 yet doth this nothing diminish from his malice to Gods people Luk. 22.47 Iohn 17.12 God can make Iudas by a kisse the executioner of his decree yet doth he continue the child of perdition So as we must striue against our infirmities because they be in themselues simplie euill though qualified and tempered with the Lords hand they turne to our good Adulterie it was a horrible sinne in Dauid though it was made profitable for his soule in bringing him to such a low degree of humiliation as is set downe Psal 32.6 For the heauens to be brasse as not good in it owne nature but it is a vengeance of we want the first and latter raine whereby to ripen the fruits of the earth yet at the praier of Eliah 1. King 17. and Iames 5.16 it rained not on the earth for three yeeres and six monthes that the Lords mercie and power might the more be seene yea the Lord can create light out of darknesse yet darknesse is alwaie darknesse Adams fall it was good in that end God had ordained it namely Gen. 3.14 to prepare the waie to raise vs vp a Sauiour of the seed of the woman but it was a most damnable sinne as Satan and Adam meant it for they did it in rebellion against God Further we must consider how the persons be qualified to whom all things turne to the best it is to them that loue God which is the most excellent and Christian commendation that can be this our loue issuing and streaming from that fountaine of the loue of God Euen as all waters come from the sea as from the well-head and returne thither againe boiling out of the veines of the earth so God sending forth the streames of his loue into our hearts it must euen from the very bottome of our hearts returne to him againe for wee haue nothing but what wee haue receiued Now there was neuer any Senacherib nor Iesabel but said they loued God therefore this true Christian loue of God that it may bee seene not to be counterfeit is accompanied with six properties first with a care to keepe his commandements for such is the rule of Christ If yee loue mee keepe my commandements which wee must doe so much the rather because the Lord hath giuen and forgiuen vs much hauing made vs of enemies friends as Abraham was tearmed to bee the friend of God hauing brought vs home when we wandred in the wildernesse of sinne Luk. 1â— 2â— as he did the lost sonne hauing fed vs when wee wanted and had no meanes to succour vs as hee did Eliah 1. King 17.6 hauing clearelie set off the debt which we did owe and cancelled the hand-writing which was against vs. If wee should not performe obedience to such a God and weare his commandements as a frontlet before our eies our condemnation could neuer be too heauy nor our stripes too many Howbeit euerie blasphemer sieth against his owne soule that dare say euen in the height of his wickednesse he soueth God for can a woman prostitute her bodie to a varlet and mingle her flesh with his strange flesh and yet trulie say she loues her husband it is not possible no more can anie man trulie call himselfe the child of Abraham if hee doe and performe the workes of the Diuell Secondlie Iohn 8.44 this loue of God must breed in vs a base estimation and account nay rather a contempt of these earthlie things in respect of Gods loue To such a passe had Paul brought his iudgement and his affections to Philipp 3.8 when he esteemed all things but as dung in comparison of the treasure of the life to come and that he might win Christ So Moses refused the pleasures of sinne in Egypt in respect of the assurance of Gods loue manifested in his afflicted seruants Exod. 2.11 and Peter and other of the Disciples were so rauished with ioie at the call of Christ Math. 4.20 that they left their nets and forsooke the world to follow him And this is that indeede which wee shall all finde at the last to bee the truest comfort for riches are transitorie and will beguile vs honour is slipperie and will deceiue vs the world is moth-eaten and weares awaie at least wee our selues are but claie and soone perish but the loue of God in Christ endureth for euer Thirdlie this our loue of God is accompanied with a feruent zeale of his glorie and more delight wee take heerein then in the enioying the wiues of our youth This was the commendation of the Church of Thy atira Reuelat. 2.18 and by this was their loue of God discerned by their increase in the workes of charitie faith and patience and by their zeale of Gods glorie that they profited and went forward in religion more at last then at first This kinde of loue is described Cantic 8.5.6 to bee stronger then death the coales thereof to bee fierie to expresse the zeale and vehemencie of it whole flouds of affliction cannot drowne it neither can anie treasure buie it Such was the loue of Paul and of Moses that wished themselues accursed to saue their brethren Rom. 9.3 Exod. 32.32 because they thought it more glorie for God to saue many then to saue one Fourthly this our loue of God must make vs presently hate all things whereby God is openly dishonored This was it that so fiercely inflamed the wrath of Moses Exod. 32.19 that when he saw idolatrie set vp by the peoples dauncing before the calfe he broke the Tables of the Law and burned the calfe and strewed the powder of it on the waters and in detestation of their superstition made the children of Israel to drinke thereof Hereof commeth that Ezech. 9.4 that they that haue the marke in their foreheads that is such as are sealed vp to saluation doe mourne and crie for the iniquitie of the times And such was the affection of Dauid
brethren and the malice of the Iewes in the apprehension and death of Christ were wicked and euill in themselues though God turned their ends contrarie to that they were intended For the last point If he giue him he will with him giue all things obserue that no man can partake of the benefites of Christ but first hee must partake of Christ himselfe and therefore they that holde wee doe in the Sacrament of the Supper onelie partake of the benefits of Christ his death and not of Christ himselfe doe grossely offend for wee doe eate spiritually the verie bodie and doe drinke the very bloud of Christ and by this wee are made partakers of his soule and by consequent of his humanity and by this of his diuinity for they are neuer separated and by this of Christ God and man and by consequent of all his benefits for these benefites be like an c. in the end of a sentence that implieth a necessary addition of many things not expressed and yet must needs be vnderstood as depending vpon the former So that if we haue Christ he commeth not naked nor alone but he bringeth all he hath with him his puritie his obedience his sacrifice his power and whatsoeuer else may make a Christian man perfect Secondly obserue hence that no man can partake of Christ but with him he must likewise partake of all his benefites answerable to that speech of the Euangelist Mat. 6.33 When we haue the kingdome of God other things shall be added for saluation neuer commeth alone And therefore damnable is that opinion that a man may eat Christ really and indeed and yet not partake of his benefits because he doth not eat him effectually for this should argue there is no life in the flesh of Christ contrary to that Ioh. 6.54 He that eateth of the flesh of the sonne of man must needes haue life Thirdly obserue hence that all is gift and no merit and a gift purposed of God to be bestowed before euer we deserued any thing for though we in dutie must labour in the course of mortification yet in vaine doe we wash our selues thinking to be accepted for our cleanlinesse for it is God that giueth the beginning in his Ioue and the increase in his spirit and the end and perfection in his Sonne And therefore he that leaneth to himselfe shall surely fall for if flesh be thy arme and thine owne works the ladder whereby thou thinkest to clime to heauen when thou art passed the ground then shall the rounds breake and thy fall shall be to thy confusion for in the gift of Christ alone we are beloued Vers 33. Who shall laie any thing to the charge of Gods chosen It is God that iustifieth verse 34 Who shall condemne It is Christ which is dâ—â—d yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. The Apostle hath before proued that if any thing should make vs tremble and stand in feare of damnation it should bee one of these two first either the sinfull imperfection of our nature or secondly the ineuitable necessity of affliction Now that we being in Christ the remainder and relikes of that corruption which we shall onely shake off in death cannot make vs subject to the curse of God he hath proued from the first to the seuenteenth verse going before Secondly that the rod of affliction resting on our backs is no argument of the wrathful face of God but onely the chastisement of a Father he proued from the 17. to the end of the 32. vers Hauing proued these two points he now maketh a most comfortable conclusion demanding a question by way of a challenge and doth most confidently himselfe answer it Who can lay any thing to our charge If Sathan shall accuse the brethren Zach. 3.2 whom the Lord notwithstanding will reproue yet who dare condemne and giue sentence against vs since Christ for our sakes is dead secondly is risen thirdly sitteth at the right hand of the Father fourthly and maketh intercession for vs. First for his death how this saueth vs from damnation it is two waies first in respect of the grieuousnesse of his death secondly in respect of the worthinesse of his person that did sustaine and indure it The grieuousnesse of it resteth in these two first that visibly he was nailed to the crosse and there was a separation of soule and body secondly that inuisibly the markes of the wrath of God were vpon his soule he suffering for a time so may torments of hell as euer all the damned shall doe The worthinesse of his person appeareth in this that he was the Son of God by eternall generation who for his obedience and humbling of himselfe in the shape of a seruant to so cursed a death might worthily haue merited the saluation of a thousand worlds So that as death came in by sinne which stingeth a man to damnation and whereby the diuell raigned ouer all so by the death of the sonne of God was death ouercome sinne abolished and the diuell vanquished and as by sinne came in death so by death went out sinne Hereupon we beholding Christ crucified by a liuely faith 1. Cor. 15.21 wee shall be freed from the impoysoned bitings of the old serpent euen as the Israelites were healed of their wounds and stings Ioh. 3.14 Num. 21.9 by looking on the brasen serpent in the wildernesse For the second which is Christ his resurrection we haue this comfort that no sinne is vnsatisfied or vnexpiated since he is deliuered from the power of darknesse and of death vnder which he was kept and still should haue beene kept vntill all our debts had beene paied to the vtmost farthing Heeeupon we beleeue that Christ caried all our sinnes with him into the graue but what became of them afterward we know not nor need not to inquire for he rose without them And this was represented in the scape-goat Leuit. 16.21 who hauing all the sinnes of the people laid vpon him was sent into an vninhabitable place where he was neuer heard of againe set downe to be in the wildernesse by the hand of a man appointed For the third consider two things first what is meant by his sitting at the right hand of his Father secondly what benefites we reape by his sitting there For the first vnderstand it is a translated or borrowed speech for can we thinke that God hath a hand whose power is diffused through all creatures and being an infinite spirit hath no definite place And as heere Christ is said to be sitting so else where he is said to be standing as Act. 7.56 Stephen saw the Sonne of man standing at the right hand of God In which there is also a borrowed speech for we must not thinke he either fitteth or standeth at a certaine place but the phrase is fetched from the custome of great Princes who vse to set them on
heauen and a new earth for the first heauen and the first earth were passed away which agreeth with that 2. Pet. 3.10 The heauens shall passe away with a noise and the elements shall melt with heate and the earth with the works therein shall be burnt vp and howsoeure to our dimme and vnstable sight the heauen with the furniture thereof seemeth very glorious and beautifull yet euery day they decay and diminish by little and little and are alreadie as an old worne and rotten garment readie to be cast off and folded vp by the Lord. Hauing thus seene the threefold subiection of the creatures first vnto diminution of their first estate secondly vnto profanation and pollution thirdly vnto dissolution it now followeth to speake of the second thing pointed at before namely by whom the creatures are made thus subiect and this is set downe in the end of Vers 20. Not of their owne will but by reason of him that is God which hath subdued it vnder hope that they might heerein obey the Creators commaundement who was pleased to signifie by their wauering and transitorie estate what the weight of his displeasure was for the sinne of man yet was his mercie such as he would not subdue the world euer lastinglie vnder his curse but gaue it hope that it should be restored Where learne the great seueritie of Gods iustice and vengeance for the rebellion of our first parents which bounded not it selfe within the body of man who was the sole offender but extended it selfe as a cloud ouer all the inferior works of God which were made for man as his seruants And this sheweth the offence to be very high that it drew so heinous a plague after it for we must not in our vaine and peruerse thoughts against the wisedome of God lessen the sinne of Adam as being but the eating of an apple which was a small matter since he eat so temperately as but to â—â—ste of it and did neither spoile nor digge vp any of the trees of the garden making God as a hard and niggardlie master that will take so exact an account and strict reckning of his Steward for euery particular fruit committed to his charge and heereupon will dare challenge God as if his hand had beene too heauie vpon him O beware of these damnable and hellish conceits For first know thou it is the marke of a reprobate to thinke with Cain Gen. 4.13 thy punishment greater then thy offence for herein though it be but in secret doeth he secretly charge God with crueltie who as Abraham saith Gen. 18.25 being Iudge of all the world cannot but doe right Againe the libertie that Adam had to fill himselfe of all the other trees this one excepted sheweth the admirable bountie of the Lord that of all sorts of fruit he kept but one for himself as of all the daies of the weeke he hath reserued but one in a speciall sort for his own vse being herein more sparing to himself then to Adam or to vs yet do we profane that most because it is none of ours as Adam did thirst after that tree most because by speciall commaundement it was forbidden by God wherein his rebellion was much increased that could not be thankefull for the store he had but as if he should starue if he wanted this that was forbidden must set the edge of his appetite vpon this which was so forbidden threfore hath God measured foorth an euen plague of perfection equall with his sinne of presumption being punished not only in himselfe but in his whole posteritie with sorrow not only vpon his body but with anguish and horror vpon his soule also and not only with trouble and vexation in the beginning and entrance into this life being naked and not able to clothe himselfe hungrie and wanting strength to feede himselfe weake and not of power to arme himselfe but also being followed and pursued of this vexation both in the continuance and in the end of his life feeding sowerly vpon his labour and dying lothsomely if the curse were not remoued in Christ and languishinglie vpon his bed his paines heere being but the forerunners and remembrancers of weightier that are to come in the life to come Nay the Lord hath made his iustice like a hooke to runne thorough the nostrels of all his creatures they being all accursed for our sakes for as Iob saith Chap. 5.6 Misery commeth not forth of the dust neither doth affliction spring out of the earth meaning originally of it selfe but by reason of the sinne of man this being prefigured out vnto vs Leuit. 15. vnder the law for when one had the Leprosy the bed he lay on the stoole he sat on the basen he washt in was vncleane the companie he kept yea he that laid his fingers on that the leper had touched was vncleane also which setteth forth the spirituall leprosy of our soules through sinne and that all the creatures whereon man laid his hand or where on he slept yea or whereon hee lookt were polluted and defiled through his vncleanenesse so as whether wee looke aboue vs or about vs to heauen or to earth on the right hand or on the left before vs or behind vs or round about vs we can not but behold Gods great but yet his iust seueritie and vengeance for our transgression in Adam who would not exempt the poore creatures from his stroke which as we may say were in themselues harmelesse and innocent and this well weighed should make vs sigh and grone and mourne and cry for our sinnes that caused then so heauie a curse as hath euer since caused the world to weare as it were her mourning apparell the earth euen for the sinnes committed in our flesh hauing oft times her fruit ready ripened in her wombe and yet wanteth strength to be deliuered being eiâ—â—â—r blasted in the blade or not full eared for lacke of the latter raine so that if our meditations were sanctified as they ought as oft as we see a sheepe led to the slaughter so oft should we thinke and acknowledge that we haue deserued death better then the silly beast we being only in the sinne and the creature subiect to this vanitie but through our corruption And this must make vs take heed how we giue the raines to our affections which will soone ouerrunne and corrupt our religion for if God was so deeply displeased with sinne when it came alone into the world how doe wee vrge and prouoke him to wrath in these dayes that bring foorth so many new inuented sinnes that the dragon draweth not now with his taile the third part as he did Reuel 12.4 but euen all the starres of heauen after him there scarce being any sound professor to be found that either poisoneth not his religion with an opinion of indifferencie or mingleth it not with so much feare of man as he is farre short of that zeale that the Lord requireth of them that be worshippers of
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
wel-head or to bee good without God for where there is no zeale there is no faith where no faith no conscience where no conscience no loue and shewing our loue not for conscience we may for our charitie go to the diuel for a man must first be good before he can doe good and good he cannot be without God 1. Sam. 6.17 The workes such a man doth may bee perhaps like the Emeraulds of the Philistims varnished ouer with gold that is make a faire shew in the sight of men but if they proceed no further that is to haue the testimonie of the spirit that they bee wrought by his hand they are most abominable before the face of God Wilt thou set a face as if thou wroughtest well because thou wilt not take the penaltie of an obligation and yet thou wilt prosecute a matter against a preacher for a superstitious ceremonious beggerly element What good worke is this to speake well of all men and yet at euerie word to wound to bloud to heart the holy one of Israel What is it not to hurt thy neighbour to be a friend to thy friend and yet to be an enemie to the friend of God What great worke is it not to beate false witnesse and yet priuily to suggest against him thou darest not reproue to his face So as vnlesse our doing of good arise from religion wee may easily straine at a gnat and swallow a Camel heare Iohn Baptist gladly for a time Mat. 6.20 and chop off his head afterward as Herod did Matth. 14.10 Now as for moralists and such as transforme themselues according to the times they are as Iude 13. tearmeth them the raging waues of the sea foaming out their owne â—â—me as the wind serueth and like the wandring starres of the â—â—â—ament vnconstant and vnsteddy void of faith for sides must be firma non ambulatoria we must haue a standing not a walking faith and as without faith they cannot please God so except they please God they shall not be saued She tooke them and sent them away Where learne it is not enough for vs not to hurt a man that professeth religion but wee must doe him good euen as this harlot wrought not enough in receiuing the spies and then to haue left them to their owne hazard but as in obedience she did receiue them so in faith she must safely send them away Yea we are bound by praier by purse by person by credit by countenance to releeue them not onely to thinke well of them and to like them so farre must we be from vexing them For if Obadiah 1. King 18.4 had onely hid the Prophets of God and had not fed them it bad beene but halfe a good worke Heereupon is it that in the last day in the sentence of the reprobate shall neuer be mentioned what euill they haue done as that they haue bitten by this vsury or polluted their bodies by that whoredome but there shall be recited onely the good they did not as Mat. 25.41 for not clothing the naked for not visiting the sicke for not releeuing the poore brethren for Rahab must not onely conceale and hide the spies but shee must send them away safe And if the sentence of iudgement drawne in this forme cannot affect vs let vs further know that though euill is the absence of good yet good is not the absence of euill for Rahabs worke is but lame if she doe but harbour them and if she doe not finish it by letting them foorth it shall neuer bee registred as a worke of faith For looke Iudg. 5.23 Cursed be Meroz that came not to helpe the Lord against be mighty not because he did persecute the Lord or did him any hurt but because he helped him not And wee see Rahab vpon this least knowledge of God â—entred her life to saue them Besides we shall read in the Gospell that the greatest torment of the glutton is Luk. 16.25 that he gaue Laâ—aruâ— no water not that hee was an extortioner or that hee spurned the poore man from his doore By all which examples we are taught that where religion is oppâ—â—sted by all meanes and in all things we can to releeue the Gospell for the good we haue omitted and the euill we haue committed shall come to iudgement Lastly marke the words Rahab the harlot which reprochfull speech must not bee referred to the present state of her conuersion but to her former conuersation as if hee should say Rahab that once had beene a whore for none truly conuerted can remaine in their former sinne but if hee doe after his conuersion fall into some grosse sinne as Dauid did in killing Vriah 2. Sam. 11.17 the Lord will scourge him as hee did Dauid And to bee raised vp of the Lord after such a relapse must not bee by slubbering vp our repentance but we must so be humbled as to feele drinesse in our bones with griefe as Dauid did Psal 32.4 And we shall neuer receiue comfort vntill wee haue soundly and seriously repented Whereupon we gather that the Lord regardeth not what sinnes we haue committed before our regeneration so that after our conuersion we walke worthy of our calling for many that were whores and wicked were conuerted As Luk. 7.37 she that washed Iesus feete with the teares of her eyes and heart and wiped them with the haire of her head had beene a whore but wee read not that after that she was any more so So Zaccheus Luk 19.5 was an extortioner before Christ called him from the tree but we reade not that he euer tooke peny vsury after And Mat. 20.20 such bee inuited to the supper as bee patched and lame to expresse our spirituall beggery but after we are come thither wee must haue the wedding garment of a good conscience For Saul was a persecutor of the Church before hee was called Act. 9.2 but wee nerer reade that he was so after his conuersion For if we continue in a sinne looke what followeth euen in this life 1. Cor. 5.11 If any that is a professor be a whore-monger eate not with him that is forbeare thy priuate familiarity with him so then being conuerted wee must shew our repentance from those sinnes wherein before we were fallen as the repentance from vsury is liberality the repentance from pride is bumility from whoredome chastity for repentance is the leauing of thy sinne and the cleauing to the contrary vertue and it is no repentance to leaue thy sinne when it must or hath left thee as vpon thy death bed to reâ—eâ—â— thee of thy vsurie when thou canst take no more or in thy age to repent thee of thy lecherie when thou canst satisfie it no more but to repent from thy sinne is as 1. Peter 4.1 to suffer in the flesh to suffer in the flesh is to cease from sinne and to cease from sinne is not onely to leaue thy sinne but to spend the rest of thy time
die once to sinne Non vt peecatum desineret sed vt peccatum destrueret not to shake off sinne for he had none but to destroy sinne which was in vs so as hee is sure to haue part in the condemnation of the world that hath not begunne to rest in the corruption of his flesh Now for the things which are to be embraced they are three first sobriety out of which words learne generally in setting these things that are to be followed last That the least corruption is the best perfection in a man and therfore first we are heere instructed in the negatiue not to liue vngodly and wantonly before hee commeth to the affirmatiue to follow sobriety and for this end hath the Lord giuen eight of his commandements hegatiuely that is thou shalt not doe this nor thou shalt not doe that and but two affirmatiuely thereby shewing that our nature euer inclineth to the worst And that these negatiues Thou shalt not liue irreligiously Thou shalt not liue filthily must first bee giuen in precept before there can be planted any holinesse in vs and our perfection and victory standeth in this to master as many infirmities as we can and to runne as neare as we can to the prize of Christ his glorie The word sobriety is especially taken in humane learning and common phrase for the vertue of temperance and continencie in our diet that wee surfeit not but though it haue this strict signification yet more generally in the Scripture it is taken for that vertue whereby wee so containe our selues in the outward blessings of this life and in the applying of the inward graces of the minde that wee neither surfeit too much in pleasure nor presume not too much on knowledge to bee drunken with holinesse For sobriety in outward blessings Christ giueth a caueat Luke 21.34 Take heede your hearts bee not oppressed with drunkennesse and surfeiting and presentlie expoundeth this to be with the cares of this life taking his proportion that a man may bee as drunke with worldly cares as with beastly quaffing For the other that is for containing our selues within some iust compasse in vsing Gods graces Paul Rom. 12.3 saith Let no man presume to know aboue that is giuen him to vnderstand lest by taking too much vpon him and not knowing his owne proportion he become drunke And this could Festus see that too much learning might make a man proud though Act. 26.24 he applied it wrongfully to Paul Now that wee must bee temperate in the blessings of this life is shewed by the parable of them that were inuited to the Kings supper Luk. 14.18 and excused their absence some by mariage some by buying of farmes and oxen all which were in themselues lawfull but yet made vnlawfull by permitting their hearts to bee stollen away with the riches of iniquity as Christ tearmeth them And to this end also is the parable of foure sorts of seedes cast into the ground Mark 4.8 whereof one onely prospereth meaning thereby that many being earnest professors and receiuing the seede of the word so as it rooted and wanted nothing but ripening wherby they themselues knocked as it were at heauen gate and yet went crosse to hell because the seed euen when it was in the blade was blasted and choaked with the thornie cares of this life This Paul had learned by experience which caused him 1. Tim. 6.6 to charge men to be moderately minded because many haue fallen from the faith by riches as if he should say he that carieth this resolution to be rich come of it what will will neuer content hemselfe with the pouerty of the Gospell nor the portion of Gods childen the bread of affliction for the Apostle set not downe there extortioners or chafferers or such like but onely speakes of men filled with the desire of riches as of the abuse of lawful things And if this will not make vs wary enough let vs learne of Christ Luk. 21.34 to take heed lest at the day of iudgement the Lord finde vs heauy with the cares and fetches of this life This iudgement is generall at the consummation of all things or particular at thy owne departure for as the tree falleth so it resteth And if this will not serue then let vs feare the examples Christ propoundeth Luk. 17.26.28 in the daies of Noah and of Lot hee doth not say they were vnmercifull or idolatrous taxing them with any such grosse sinne but reciteth the generall corruption they eat they dranke they married and what was the end the floud came and swallowed them vp and fire from heauen came and consumed them And in these examples he setteth downe three sorts of men the first followed their pleasures onely they eat and dranke The second followed their profit onely they bought and sold The third that followed both their pleasure and their profite the worst of all they build for their pleasure and plant for their profit So that if the caueat or warning will not moue vs in the doctrine Luk. 16.9 let the example feare vs in the sequele Heereof is it that they be called vncertaine riches and deceitfull riches because they so ensnare and entangle our hearts that we neglect the meanes of our eternall peace And certaine it is that more goe to hell for abusing lawfull things then for vsing things simply vnlawfull for these are so deformed in their face as men are ashamed to vse them the other are so disguised with the outward apparence of some delightfull shew that we embrace them as our friends that strike the first stroke to wound vs at the heart Now to come more nearely to the bounds of sobriety we must learne that sobriety in pleasures standeth in three things first in a moderation in meates and drinkes secondly in recreation thirdly in apparell For the first hee that doth so intoxicate himselfe with feasting and so stuffe his belly as he is made vnapt for his calling such a man doth surfet as well as he that hath so enflamed himselfe with wine as he breaketh foorth into some open distemper or so filled his paunch as he is constrained to regorge it vp againe Yet I doe not say but the cup may sometime ouerflow and we may at one time be more cheerefull and liberall then at another for Timothy may drinke wine for his stomackes sake 1. Tim. 5.23 for it cheareth the heart Iudg. 9.13 And we see Christ at a mariage approued more liberall diet then at other times for Iohn 2.9 when wine failed hee himselfe turned water into wine But yet we must walke so soberly in all things that by fulnesse of bread which was the sinne of Sodome we neither benumme our senses nor disable the members of our body from their speciall duties alwaies obseruing this rule that wine is to be giuen to the heauy heart and not to the merry For the second which is recreation euen in this haue the best surfetted but we must