sinfull corruption which notwithstanding they allow not cherishes not followes not they walke not after it but rather endeauours all that they can to weaken and suppresse it Here then first is reproued that errour of the Papists This place erroneously expounded by Papists who writing on this place expound these words after this manner there is no damnation that is no damnable thing no act that deserueth to be condemned The Apostle saith not here there is no flesh that is no sinfull corruption in them who are in Christ but he saith they who are in Christ walke not after the flesh To maintaine this errour they vphold They maintain that concupiscence without consenting to it is no sinne Aquinas another for Thomas Aquinas writing on this place saith Primus motus concupiscentiae adulterij non est peccatum quia actus est imperfectus sed si accesserit consensus tunc est actus perfectus peccatum The first motion sayes he of the lust of adulterie is not sinne because it is an vnperfect act but if consent be giuen vnto it then it is a perfect act Coster Enchi and is sinne Coster in his little Enchiridion affirmes that concupiscence proceeds from sin and tendeth vnto sin but is not sin which he labors to expresse by this similitude he that hears saith he another man speaking filthie language and consents not vnto it but rather is angry at it and reproues it sinneth not but merits a greater reward euen so when our concupiscence sends out any sinfull motion if we consent not vnto it we sinne not And the Fathers of that counsell of Trent which haue as many curses as Canons haue decreed in this manner this concupiscence which sometime Con. trident the Apostle called sinne the holy Synode declares that the Catholike Church did neuer vnderstand it to be called sinne because it is truely and properly sinne in the regenerate but because it commeth from sinne and inclineth to sinne Now because this is a mother errour which brings forth Their errour disprooued and strenghthens many other errours we will shortly disproue it by Scripture reason and antiquitie In the end of 1 By Scripture the last Chapter the Apostle condemneth the motions of concupiscence for sinne euen when consent is not giuen vnto them for he protests of himselfe that he resisted these motions of sin but was oftentimes sore against his will captiued by them he condemnes them as euill albeit he gaue no consent vnto them for the Law as I haue said doth not onely condemne sinne in the branch but also in the roote there shall not be in thee an euill thought against the Lord thy God And this is also confirmed by reason Consent in it owne 2 By Reason nature is a thing indifferent if that whereunto I consent be good my consent is good but if it be euill my consent is euill if the first motion of sinne be not an euill thing in it selfe as they say then it is not an euill thing to consent vnto it for that which is not euill in it selfe by my consenting cannot become euill It is not then the consent following that makes the preceeding motion to be euill but it is the preceeding euill motion that makes the subsequent consent euill Now as for Coster his similitude it makes plainely against Costers similitude makes against himselfe himselfe for it is true indeed that hee who heareth euill spoken and reproues it is worthy of praise but it is also true that he who spake the euill hath sinned euen so albeit wee doe well when we consent not to the motions of concupiscence in vs yet concupiscence is not the lesse to be condemned because it hath sent out into the eare of our soule that voyce of a filthie desire which is not agreeable to Gods most holy Law And of this same iudgement with vs are also the ancient By ancient Fathers Fathers Cum concupisco quamuis concupiscentiae assensum non praebeam sit tamen in me quod nolo quod etiam non vult Aug. ser 5. Lex When I lust saith Augustine albeit I consent not to my lust yet that is done in me which I will not and which also the law will not And againe desiderium tuam tali debet Aug. ser de Temp. 45. esse ad Deum vt omnino non sit ipsa concupiscentia cui resisterâ— oporteat resistis enim non consentiendo vincis sed melius est hostem non habere quam vincere thy desire should in such sort be vpon God that there should not be in thee at all so much as concupiscence which hath need of resistance for thou resists and by not consenting thou ouercommest but it were better not to haue an enemie then to ouercome him With him agrees also Bernard Genus illud peccati quod toties Bernard nos conturbat reprimi quidem potest debet per gratiam Dei concupiscentias loquor praua desideria vt non regnet in nobis nec demus membra nostra arma iniquitatis peccato sic nulla est damnation his qui sunt in Christo sed non eijcitur nisi in morte That kinde of sinne saith he which so oft troubles vs Concupiscence and euill desires I meane may and should be repressed by the grace of God so that it raigne not in vs that we giue not our members weapons of vnrighteousnesse to sinne and that way there is no damnation to them who are in Christ yet it is not cast out but in death Thus doth Bernard cleerely agree with vs in the exposition of this place Of all which is euident that the motions of concupiscence are euill and sinfull euen when they are repressed and no consent giuen vnto them But now leauing further improbation of this errour wee come to obserue such instructions as are giuen vs in these A holy conuersation is an infallible token of our vnion with Christ Bernard words And first we see that a godly conuersation is recommended vnto vs as an infallible marke of our spirituall ingrafting into Christ Iesus Sicut enim corporis vitam â—x motu dignoscimâ—s ita siâ—â—i vitam â—x bonis operibus for as the life of the body is discerned by mouing so the life of Faith is knowne by good works We esteeme that body dead or at least neere vnto death which is not able to moue nor doe any action pertaining to a naturall life and so may we think that soule dead in sinne which walketh after the flesh hauing no delight nor power to execute any spirituall action It is not then a naked profession of Christianitie which will proue vs to be in Christ profession without the power of Godlinesse will helpe thee no mâ—re then change of garment Profession of Christ in prophane men is like Iosaphats garment on Achab. helped wicked Achab in the companie of good Iosaphat for through it the arrow
hath begunne this good worke in vs will performe it vntill the day of Christ As the Angell who deliuered Peter out of prison appeared to him with a shining light in the darke prison smote him vpon his side and wakened him out of his sleepe made his chaines to fall from him and caused him to arise and follow him went still before him to leade him in the way through all impediments and departed not from him till he had entred him within the Cittie of Ierusalem so the spirit of our Lord Iesus who hath once come downe vpon vs in this prison and hath lightned our darknesse wakened vs out of our dead securitie and loosed the chaines of our sinnes wherewith we were bond shall abide continually with vs gouerning vs with his light and truth till he haue entred vs within the portes of heauenly Ierusalem Blessed be the Lord where before we were the captiues of sinne now the course of the battell is changed sinne is become our captiue through Christ it remaineth in vs not as a commander but as a captiue of the Lord Iesus it is true the boltes of sinne are yet vpon our hands and feet to admonish vs of our former miserable thraldome we draw as yet the chaines of sinne after vs which makes vs indeede goe forward the more slowly but are not able to detaine vs in that bondage wherein we lay before And as concerning our deliuerance from death wee are How we are deliuered from death both first and second to know that death is two-fold the first and second the first is a separation of the soule from the body the second is a separation of them both from the Lord. Mors prima Aug. de ciuit dei li. 21. ca. 3 pellit animam nolentem de corpore mors secunda detinet animam nolentem in corpore The first death expels the soule against the will out of the body the second death compels the soule against the will to abide in the body for vnto the greater augmentation of their paine as they were companions of sinne so shall they be compelled to abide companions of punishment This second death hath three degrees the first is when Second death hath three degrees the soule by sinne is separated from the Lord the second is when the body by the power of that curse due to sinne is turned into dust and the soule is sent to hell the third is when both soule and body being ioyned together againe in the resurrection shall be banished from the presence of the Lord and cast into vtter darknesse And it is called the second death because it is executed vpon the wicked after their first death otherwise the first death that euer came into the world was the first degree of the second death Mors Aug. de verb. Apost ser 33. animae praecessit anima deserente Deum mors corporis sequâ—ta est anima deserente corpus deseruit Deum volens anima coacta est deserere corpus nolens the death of the soule went before the soule departing from God and the death of the body followed the soule departing from the body How Christians are exercised with terrors of conscience which in the owne nature are forerunners of the second death the soule departed from God willingly therefore is compelled vnwillingly to depart out of the body Now from both these deaths wee are deliuered by the Lord Iesus for our soules being freed from sinne are reconciled with God and so exempted from that wrath which is to come For albeit the deere children of God be sometime exercised with inward terrours of conscience which in their owne nature are fore-runners of these paynes prepared for the wicked and are as the smoake of that fire which afterward shall torment them yet vnto the godly their nature is changed they are sent vnto them not to seperate them from the Lord but to draw their hearts neerer vnto him and to worke in them a greater conformity with Christ And as for the first death wee are so deliuered from it The nature of the first death changed to the Christian that albeit in the owne nature it be the Centre of all miseries and a fearefull effect of Gods curse on man for sinne yet to the godly the nature thereof is also changed so that now it is not the death of the man but the death of sinne Amb. de bono mort cap. 4. in the man mors est scpultura vltiorum death saith Ambroâ— is the buriall of all vices As the worme which is bred in the tree saith Chrisostome doth at last consume it so death which is brought out by sin doth at the length consume and destroy sinne in the children of God Finally death is the progresse and accomplishment of the full mortification of all our earthly members wherein that filthie fluxe of sinne is dryed vp at an instant It is a voluntarie sacrificing of the whole man soule and body to the Lord the greatest and highest seruice wee can doe to him in the earth for where in the course of our life we are continually fighting against our inordinate lusts and affections to bring them in subiection to Christ by death as it were with one stroke they are all smitten and slaine and the soule is offered vp to God in a sacrifice of full and perfect obedience Verse 3. For that that was impossible to the Law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull â—â—â—sh and that for sinne condemned sinne in the flesh THE Apostle hauing set downe in the first 3 Explication of the confirmation Here followes an explication of the confirmation of his generall proposition Verse a Proposition of Comfort belonging to them who are in Christ and confirmed it in the second he proceedeth now to the explication of the Confirmation declaring how it is that Christ hath freed vs from the law of sinne and first he shewes how Christ hath freed vs from the condemning power of sinne in this verse namely that he taking vpon him our nature and therewithall the burden of our sinnes hath condemned sin 1 He shewes how we are freed from the condemning power of sinne The law could not saue vs. in his blessed body and so disanulled it that it hath no power to condemne vs. And this benefit he amplifies shewing that by no other meanes we could obtaine it for where without Christ there is but one way for men to come to life namely the obseruance of the law he lets vs see it was impossible for the law to saue vs and least it should seeme that he blamed the law he subioynes that this impotencie of the Law to saue vs proceedes from our selues because that wee through fleshly corruption which is in vs cannot fulfill that righteousnesse which the law requires This impotencie of the Law appeareth by these two Impotencie of the
of dwelling imports a continuance of gods presence with his children presence but also a continuance thereof for hee soiournes not in vs as a stranger that lodges for some dayes or Moneths in a place but hath setled his residence to dwel in vs for euer how euer by temporal desertions he humble vs yet shall he neuer depart from that soule which once hee hath sanctified to be his owne habitation and this comfort Three arguments to proue that the regenerate are sure of perseuerance in Grace is confirmed to vs by most sure arguments The first is taken from the nature of God He is faithfull saith the Apostle by whom we are called to the fellowship of his Sonne Iesus Christ our Lord he will confirme vs to the end that wee may be blamelesse in the day of our Lord Iesus And againe saith 1 From the nature of God who begets vs. he I am perswaded that hee who hath begâ—n this good worke in you will performe it vntill the day of Christ. That word which the Lord spake to Iacob stands sure to all his posteritie I will not forsake thee till I haue performed that which I Phil. 1. 5. 6. promised thee The couenant of God is perfect and euerlasting and therefore with Dauid will wee giue this glory vnto God that he will performe his promise toward vs and bring forward his owne worke in vs to perfection The 2 From the nature of that life communicated to vs. Rom. 6. 9. second argument is taken from the nature of that life which Christ communicateth to his members it is no more subiect vnto death We know that Christ being raised from the dead dyes no more This life I say is communicated to vs for it is not we that liue but Christ that liues in vs. And the 3 From the nature of that seede whereof we are begotten 1. Pet. 1. 23. How the spirit of God is said to depart from Saul third is taken from the nature of that seede whereof we are begotten for as the seede is so is the life that comes by it now the seed saith the Apostle is immortall we are borne of new not of mortall seed but immortall our life therefore is immortall But against this is obiected that the Spirit of the Lord departed from Saul and that which Dauid prayes take not thine holy Spirit from me To this I answere that the spirit is taken sometime for the common and externall gifts of the spirit such as are bestowed as well vpon the wicked as vpon 1. Sam. 16. 14. the godly as the gift of Prophecie gouernement working Psal 51. 11. miracles and such like and these once giuen may be taken againe in this sense it is said that God tooke the spirit that was vpon Moses and gaue it vnto the seauentie Elders and so also it is said that the spirit of God departed from Saul there it is put for the gift of gouernement sometime againe it is taken for the speciall and internall gift of sanctification this spirit once giuen is neuer taken away for this gift and calling of God is without repentance that is they neuer fall vnder reuocation To the second when Dauid saith take not thine holy spirit How Dauid prayeth that God would not take from him his holy Spirit from me and restore mee againe to the ioy of thy saluation this imports not a full departure of Gods spirit from him otherwise he could not haue prayed but that his sinne had diminished the sense and feeling of that operation of the spirit in him which hee was wont to feele before and so is it with others of Gods Children that either the neglect of the spirituall worship or the commission of some new sinnes doth so impaire the sense of mercy in them that to their iudgement the spirit of God hath iustly forsaken them This I confesse is a very heauie estate and more bitter to them that haue felt before the sweetnesse of Gods mercy than death it selfe yet euen in this same estate wherein no comfort is felt let patience sustaine men let them learne to put In spiritual desertions wee must distinguish betweene that which is and which we feele Esa 6. 13. a difference betweene that which they feele and that which is and remember that this is a false conclusion to say the spirit of grace is not in thee because thou canst not feele him for as there is a substance in the Oake or Elme euen when it hath cast the leaues so is there Grace in the heart many times when it doth not appeare and these desertions which endure for a while are but meanes to effectuate a neerer communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he turneth Chri. in Mat. hom 14. away from thee saith Chrysostome for a short while that he may haue thee for euer with himselfe Now it remaines that we consider of those benefits wee What great benefits comes to the soule by the dwelling of Christs spirit in vs. haue by the dwelling of Christs Spirit in vs and of the duties which we owe againe vnto him The benefites are many and great Si enim tanta sit vis animâ— in massa terrae sustinenda mouenda impellenda quanta erit vis Dei in anima quae natura agilis est mouenda for if the soule be of such force to giue life and motion to this body which is but a masse of earth what shall the spirit of God doe vnto our soule which naturally is agill the wonderfull benefits that the body receiues by the dwelling of the soule in it may leade vs some way to consider of those great benefits which are brought vnto the soule by the dwelling of the spirit of GOD in vs. But of many we will shortly touch these two onely the 1 He repaires the whole lodging of soule and body first is that where this holy spirit comes to dwell he repaires the lodging man by nature being like vnto a ruinous pallace is restored by the grace of Christ This reparation of man is sometimes called a new creation sometimes regeneration and it extends both to soule and body as to the soule the Lord strikes vp new lights in the minde restores life to the heart communicates holinesse to the affections so that where before the soule was a habitation for vncleane spirits lying vnder the curse of Babel the â—im and Zijm Isai 13. 21. What vgly guests dwelt in vs before hee came to possesse vs. dwelling in it the Ostriches lodging the Satires dauncing the Dragons crying within her pallaces that is defiled with all sorts of vile and vncleane affections the Lord Iesus hath sanctified it to be a holy habitation vnto himselfe And as to the reparation of our bodies it consists partly in making all the members thereof weapons of righteousnesse in this life and partly in deliuerance of them from mortality and corruptibility which shall be done in the day of
whose then shall Sinne causes the Lord to deny his owne creatures hee be certainely hee is the vassall of Sathan the Lord shall deny him the Lord shall disclaime him as not belonging to him depart from mee yee workers of iniquitie I know not whence you are O the bitter fruit of sinne which Luke 13. 27. causes the Lord to deny that creature to be his which once he made to his owne image Let vs therefore hate our sinne vnto death let vs in time make hast to depart from iniquitie which shall at the last draw on that sentence vpon the wicked depart from me The Lord deliuer vs from it through Iesus Christ Verse 10. And if Christ be in you the body is dead because of sinne but the Spirit is lifâ— for righteousnesse sake HItherto hath the Apostle comforted the Christian 2 Consolation against the fruit of sin specially against death whereunto we are subiect against the remanents of sinne now he comforts him against the fruites and effects of sinne which he findeth in himselfe The godly might haue obiected ye haue said before the fruit of carnall wisedome is death are wee not subiect vnto death and so of the fruites and effects of sinne what can we iudge but that we are carnall To this he answeres first by a confession it is true that the body is dead because of sinne but if Christ be in you the spirit through his righteousnesse is endued with life yee are not therfore so much to conclude that yee are carnall because death through sinne is entred into your bodies as to confirme your selues in this that life through the righteousnesse of Christ is communicated to your soule and so the summe of his comfort will be this the death whereunto you are subiect is neither totall The death whereunto we are subiect is neither totall nor perpetuall nor perpetuall that it is not totall he declares in this verse for it strikes not vpon the whole man but vpon the weakest part of man which is his body as for his most excellent part which is his soule it is partaker of a life that is not subiect vnto death That it is not perpetuall he declares in the next verse our bodies shall not bide for euer vnder the bands of death the spirit of Christ that now dwels in them shall at the last raise them vp from death and cloath them with immortality and incorruptibility If Christ be in you Before the Apostle bring in his comfort The Comforts of God are not common to all men indifferently Mat. 10. 12. 13. he permits a condition to teach vs that the comforts of God belong not indifferently vnto all men he who is a stranger from Christ hath nothing to doe with these comforts When our Sauiour commaunded his Disciples to proclaime peace vnto euery house they came to he foretold them it should abide onely with the sonnes of peace he forbad them in like manner to giue those things which were holy vnto dogs or to cast pearles before Swine This Math. 7. 6. stands a perpetuall Law to all Preachers that they presume not to proclaime peace to the impenitent and vnbeleeuing but as Iehu spake to Iehorams horseman What hast thou to doe with peace so are we to tell the wicked who walke still 2. Kin. 9. 18. on in their sinnes that they haue nothing to doe with that peace preached by the Gospell Secondly if we compare the former verse with this t we Christ dwelling in vs is by his spirit no carnall presence required to make our vnion with him shall see that the manner of Christs dwelling in his children is by his Spirit To make vp our vnion with Christ it is not needfull that his humane nature should be drawne down from heauen or that his body should be euery where as the Vbiquitaries affirme or that in the Sacrament the bread should be transubstantiate into his body as the Papists imagine his dwelling in vs is by his spirit and our vnion with him is spirituall neyther yet by so saying doe we diuide his two natures for they are inseparably vnited in one personall vnion which vnion doth not for all that import that his humane nature is extended ouer all as his diuine nature is The heauens must containe him till he come againe Noli dubitare ibi esse hominem Christum vnde venturus est Act. 3. 21. Aug. epist 57 ad Dardan Put it out of doubt that the man Christ Iesus is in that place from whence he shall come Keepe faithfully that Christian confession He is risen from the death ascended vnto Heauen and sits at the right hand of the Father and that he shall come from no other place but from Heauen to iudge the quicke and the dead and he addeth that which the Angell said to his Disciples this Iesus who is taken vp from you Act. 1. 11. into heauen shall so come as ye haue seene him goe into heauen that is saith Augustine in eadem carnis forma atque substantia cui profecto immortalitatem dedit naturam non abstulit that is in that same forme substance of flesh to the which he hath giuen immortalitie but hath not taken away the nature thereof Secundum hanc non est putandum quod vbique est diffusus vbique per id quod Deus in coelo autem per id quod homo according to his nature we are not to thinke that he is in euery place it is true that as God hee is euery where but as man he is in the heauens and this for the condition Now to the comfort we haue by Iesus Christ a threefold The comfort of Ethnikes ahainst death not comparable to ours and our courage inferior to theirs comfort against death whereof two onely here are touched The first that the death whereunto we are subiect is not totall The second that the nature and qualitie of our bodilie death is changed The third that it is not perpetuall the body shall not for euer lye vnder death The Ethnicks had also their owne silly comforts but nothing comparable to ours Nazianzen records that Cleopatra Queene of Aegypt demaunding of certaine learned men what kinde of death was without the bitter sense of paine receiued this answere there is no death without dolour but that death was most gentle which was brought on by the Serpent Aspis and namely that kinde thereof which is called Hypnale be cause they whose flesh is enuenomed with the poyson therof doe incontinently sleepe vnto death for which cause also shee made choyse of it And Seneca being by Nero to be executed to death got it left to his owne pleasure as great fauour shewed vnto him to make choyse of any death he pleased he chose to bleed to death in hote water Others among them that offered themselues to most fearefull deaths such as Curtius Regulus and others had no comfort to sustaine them but a
dies poenae nondum aduenit the day of punishment of iudgement of retribution is not yet come though in this life the Lord should not come neere thee yet thy iudgement is not farre off and thy damnation sleepes not Interim plectuntur quidam quo caeteri corrigantur tormenta paucorum exempla sunt omnium 2. Pet. 2. 3. Cyp. de lapsis serm 5. In the meane time some are punished that the rest may be corrected the torments of a few are the examples of all As the Lord Iesus set those eighteen men on vvhom the tower of Siloam fell for examples to all the rest of the people Luke 13. so euery one punished before vs stands vp to vs as a preacher of repentance and an example to warne vs that vnlesse vve repent we shall perish in like manner Si nunc omne peccatum Aug de ciuit Dei cap. 8. manifesta plecteretur poena nihil vltimo iudicio râ—â—eruari putaretur si nullum nunc peccatum puniret Deus nulla Why some wicked men are punished in this life and not others putaretur esse prouidentia If in this life euery sinne were punished vvith a seene iudgement nothing should be reserued to the last iudgement and if no sinne vvere punished in this life it might be thought there were not a prouidence to regard it The Lord therefore punisheth some sins in this life to tell there is a God vvho iudgeth righteously Psal 58. 11. in the earth other sins againe in his wise dispensasion he punished not in this life to assure all men that there is a iudgement to come And least yet the wicked man should flatter himselfe by his escaping of present iudgement let him remember It is a great iudgement not to be corrected by God Hos 4. 14. that a sinner vvalking in his sinnes is sore punished when he is spared for I pray thee is not this a iudgement threatned against the Apostate Israelites I will not visite your Daughters when they are Harlots nor your Spouses when they are Whores Certe tunc magis irascitur Deus cum non irascitur Ber. in Cant. hom 42. Certainely then is God most angry vvhen he seemes not to be angry at all Misericordiam hanc nolo for my own part saith Bernard I vvill not haue such a mercy Insignis poena est vindicta impictatis conniuere Deum ac indulgere peccâ—ntibus non solum impunitatem sed longam concedere prosperitatem Philo. lib. de consus linguarum It is a notable punishment and reuenge of vngodlines when God winkes and ouersees sinners not onely graunting vnto them impunitie but also long ptosperitie It was good for me saith Dauid that the Lord afflicted mee Psal 119. 71 Psal 73. â— Prou. 1. 32. The wicked because they haue no changes feare not God And the prosperitie of fooles destroy them He is happely conquered and ouercome faith Augustine from whom the libertie of sinning is taken away Nihil enim infoelicius foelicitate peccantium Aug. Marcellino Epist 5. qua poenalis nutritur impunitas mala voluntas velut interior hostis roberatur There is nothing more vnhappy then the happy estate of a sinner whereby penall impunitie is nourished and their vvicked will as an inward and domesticke enemie is strenthned thus are the wicked fearefully plagued when they are most spared when they are giuen vp to their owne hearts desire and their iniquitie hath dominion ouer them when the Lord hedges not in their way vvith thornes but giue them loose reynes to go where they vvill to their owne destruction this is terribilis lenitas parcens crudelitas from vvhich vnhappy condition the Lord deliuer vs. The other impediment that stayes the Atheists of our 2 Impediment Wicked men repent not because they see the godly subiect to the same outward euils which come vpon them time from profiting by the threatnings of God is because they see the same condition befalleth to the godly vvhich is threatned to the vvicked Daniel goes vvith the rest into captiuitie Iosias no lesse then the greatest sinners among the people is slaine vvith the sword Ezekias also stricken vvith pestilence and many godly ones among our selues fall vnder the same externall plagues vvhich are threatned against the vvicked therefore doe they dispise Religion and harden their hearts against the iudgements of God But herein also are they pittifully blinded for the godly and vvicked differs farre one from another euen vvhen they The actions passions of the godly and wicked different in one and the selfe same thing Cyprian ad Demet. are both doing the same externall actions Cain and Abel sacrificing together the Publicane and the Pharisee praying together yet are as farre vnlike one another as light and darknesse so when they suffer the same externall crosses yet there is a wonderfull difference betweene them non idcirco vobis aequales sumus quia in isto adhuc mundo constituti carnis incommoda vobiscum pariter incurrimus A very good answere for men of this world who thinke they are in no worse case then the Children of God thinke not that wee are in as euill case as ye are because that so long as we are in this world we are subiect to the same bodily incoueniences for since punishment consists in the sense of paine it is euident that he is not partaker of thy punishment who is not pertaker of thy sorrow manifestum est non esse participem poenae tuae quem non vides participem doloris tui In that same affliction wherein the one sees the wrath of God the other feeles the loue of God where the one impatient of the yoke murmuâ—es rages and blasphemes the Lord the other possessing his soule in patience reioycing in tribulation blesses the Lord. But the spirit is life for righteousnesse sake Hauing graunted The condition being permitted the comfort is subioyned that our bodies are dead through sinne hee now subioynes the comfort that our soules are indued with a life vvhich comes not vnder death through the righteousnesse of Christ Where first it comes to be considered seeing euery mans soule is immortall and alway liuing what singular life is this which here the Apostle makes the comfort of a Christian To this I answere it is true euery mans soule is immortall though the Atheist deny it experience proues Immortalitie of the Soule most certaine it the life of the soule dependeth not on the life of the body for if it were so as the body decayes the soule should decay also for we see that euen in debilitate bodies the soule retaines the owne vigour yea in the godly the life of the soule shewes the selfe strongest when the life of the body is weakest Besides this no carnall mortall nor corruptible thing can at any time content the soule to fill it the body is soone satisfied with these perishing things in such sort that
it craues no more but as for the soule all the delicate and pleasant things of this world cannot satisfie or content it Non esurientes animas sed esuriem ipsam pascunt animarum they Bern. de persecuquutione sustinenda cap. 22. feed not the hungry soule but rather feedes and augments the hunger of the soule And lastly wee see in experience that the soule now when it is within the body hath his owne working and liuely operation euen then when the body is a sleepe and the senses thereof closed vp which also is also confirmed by that conference which Salâ—mon had with the Lord when his body was sleeping beside many other And hereof Tertullian concluded the immortality of the Tertul. de resur carnis Soule â—e in somnium quidem cadit anima cum corpore quomodâ— in veritatem mortis cadâ—t quae nec in imaginem eius ruit The soule doth not fall a sleepe with the body how then shal we thinke that it can verily die it selfe which cannot so much as fall vnder the shadow and similitude of death Thus the Atheist being put bâ— the doubt still remaines A twofold immortall life of the Soule whereof the one is proper to the godly the other pertaines to the wicked Seeing euery mans soule liues an immortall life what comfort is this giuen here to the Christian that though his body be dead his soule is liuing To this I answere there is a two-fold life of the Soule one of nature another of grace by the one it liuâ—s for euer by the other it lâ—ues for euer in happinesse the one is common to all men the other is proper to the children of God an immortall happy life they haue it not of nature but of grace as here the Apostle saith through the righteousnesse of Christ communicated vnto them As for that naturall life of the soule the spirit of God as we said accounts it but a death when they are liuing in the body he saith they are dead â—â— sinne and trespasseâ— and when Ephe. 2. 1. they are gone out of the body though they liue yet he cals their life but an euerlasting death thus are the wicked miserable while they are in the body more miserable when they remoue out of the body therefore Salomon comparing them among themselues accounts them happiest that neuer Eccles 4. 3. haue beene Secondly we see here that man is a creature consisting Man a compound creature of a soule and a body vvhere first it is to be admired how two creatures of such contrary kindes and qualities as is the soule and the body should concurre together to make vp one man and secondly how this fearefull diuorcement is come betweene them once so straitly vnited by God that where the one is partaker of life the other should be possest by death Most meruailous of all the creatures both in regard of his two substances As for the first the Lord hath created man in such sort that he hath made him a compend of all his creatures in respect of his body he hath some affinity with earthly creaturs because hee was made to rule ouer them and in respect of his soule hee is a companion to the Angels for this cause the Naturalists called man a little vvorld and Augustine counted man a greater miracle than any miracle that euer vvas vvrought among men vvhere other creatures vvere made by the simple commandement of God before the creation of man the Lord is said to vse consultation to declare saith Basile that the Lord esteemes more of man than Basil hexam hom 10. of all the rest of his creatures neither is it said that the Lord put his hand to the making of any creature saue onely to the making of man and this also saith Tertullian to declare Tertull. de resur carnis As also of their meruailous coniunction his excellencie Yet is not man so meruailous in regard of his two substances as in regard of their coniunction Among all the workes of God the like of this is not to be found againe a Masse of clay quickned by the spirit of life and these two vnited together to make vp one man Commonly sayth Bernard the honorable agrees not with the ignoble the strong ouergoes the weake the liuing and the dead dwels not together Non Bern. in die natal dom serm 2. This doctrine knowne but not considered sic in opere tuo dâ—mine non sic in commixtione tua it is not so in thy worke O Lord it is not so in thy commixtion This is a doctrine commonly talked of that man consists of a soule and a body but is not so duely considered as it should It is a fearefull punishment which by nature lyes vpon the soule seeing she turned her selfe willingly away from God she is so farre deserted of God that she regards not her selfe though it be a very common prouerbe in the mouthes of men I haue a soule to keepe yet hast thou such a soule as can teach thee to keepe any other thing better than it selfe a fearefull plague that because as I haue said the soule continued not in the loue of God it is now so farre deserted that it regards not the owne selfe This haue I touched onely to waken vs that wee may more deepely consider of that doctrine which men thinke they haue learned and know sufficiently already namely that man is a compound creature consisting of a soule and a body But to returne seeing at the first these two the soule and How that harmony which was betweene the soule and body by creation is now turned into disagreement Foure estates of mans soule body vnited body were conioyned together by the hand of the Creator and agreed together in one happy harmony among themselues whence comes this disagreement that the soule being pertaker of life the body should be possest by death I answere we are to consider these foure estates of mans soule and body vnited The first is their estate by creation wherein both of them concurred in a happy agreement to serue their Maker The second is the estate of Apostasie wherein both of them in one cursed band conioyned fell away from God the faculties of the soule rebelling against God and abusing all the members of the body as weapons of vnrighteousnesse to offend him The third is the estate of grace wherein the soule being reconciled with God by the mediation of Christ and quickned againe by his holy Spirit the body is left for a while vnder the bands of death The fourth is the estate of glory wherein both of them being ioyned together againe shall be restored to a more happy life than that which they enioyed by creation As for the first estate we haue lost it as for the second the reprobate stands in it and therefore miserable is their condition as for the third it is the estate of the Saints of God vpon earth as
for the fourth it shall be the estate of the Saints of God in heauen Let not therefore the children of God be discouraged by Comfort our estate in this life is neither our last nor best estate looking either â—pon the remanents of sinne in their soule or the beginning of death in their body for why this estate wherein now we are is neither our last nor our best estate out of this we shall be transchanged into the blessed estate of glorious immortality our soules without all spot or wrinckle shall dwell in the body freed from mortality and corruption made like vnto Christs owne glorious body which the Lord our God who hath translated vs out of our second miserable estate into this third shall not faile to accomplish in his time Againe it comes to be considered here seeing by Iesus Christ life is restored to the soule presently why is it not also restored to the body vvhy is the body lâ—st vnder the Our soules being quickned yet our bodies are left vnder death for foure causes power of death to be turned into dust and ashes vvas it not as easie to the Lord to haue done the one as the other To this I answere that at any time life should be restored to our bodies is a mercy greater then wee are able to consider if wee will looke to our desâ—ruing that for a while hee will haue them subiected to the power of death the Lord in his wise dispensation hath thought it good for many causes First for performance of his truth 〈◊〉 but dust Gen. 3. 21. and to dust thou shalt returne If man had dyed no manner of way how should the truth of GOD appeare and if that death due to man had not beene inflicted vpon him how 1 Fâ—r reconciliation of Gods mercy truth Ber. in annuÌ„ Mar. ser 1. should his mercy beene manifested this controuersie God in his meruailous wisedome hath setled Fâ—at mors bona habet vtraque quâ—d petit let death become good and so both his mercy and his truth hath that which they craue for in the changing of the cursed nature of death and making that temporall which was eternall doth his mercy appeare and in the dissolution of mans body into dust for a time doth his truth appeare Secondly the Lord hath done it for manifestation of his 2 For the cleerer declaration of Gods power owne power accounting it a greater glory to destroy sinne by death then by any other meanes Death is the fruit of sinne and the weapon whereby Sathan intended to destroy mankinde and so deface the glory of the Creator but the Lord cutteth off the head of this Gâ—liah vvith his owne sword hee turneth his vveapon against himselfe by death he destroyes that same sinne in his children which brought Chrisost in Mat. hom 2. forth death A meruailous conquest that Sathan is not onely ouercome but ouercome by the same meanes by vvhich before hee tyrannized ouer men And thirdly the Lord 3 For our instruction that wee may know what great mercy God hath shewed vpon vs. suffers our bodies to taste of death that we may the better consider that excellent benefite vvhich vve haue by Iesus Christ for if the death of the body notwithstanding that the nature thereof is changed be so fearefull as vve see in experience how miserable should vvee haue beene if the Lord had inflicted deserued death both of soule and body 4 For our conformitie with Christ vpon vs And last that we might be conformed to him who is the first borne among many brethren it behoueth vs by death also to enter into his kingdome For righteousnesse sake This righteousnesse that bringeth The life our soule hath flowes from Christs righteousnesse Rom. 5. 21 Hos 13. 9 Reu. 7. 10. life is the righteousnesse of Christ imputed to vs by Grace as iâ— euident out of that As sinne had raigned vnto death so might grace also raygne by righteousnesse vnto eternall life Sinne which causeth death is our owne but that righteousnesse which bringeth life is of Grace Our perdition is of our selues but our saluation commeth from the Lord and from the L 〈…〉 be that sitteth vpon the Throne No preseruatiue then against death but this righteousnesse it presently giues life vnto our soule and afterward shall restore our dodyes from the power of the graue such therefore as are the children of wisedome will be carefull in time to be partakers This righteousnesse is known by sanctificatioÌ„ of this Iewell This righteousnesse hath inseperably annexed with it Sanctification by thy sanctification try thy selfe and see whether or no thou hast gotten life through the righteousnesse of Christ deceiue not thine owne hart in the matter of saluation assure thy selfe so far forth thou doest liue as thou art sanctified As health is to the body so is holines to the Soule a body without health fals out of one paine into another till it dye and a Soule without holines is polluted with one lust after another till it dye As the Moone hath lightlesse or more according as it is in aspect with the Sunne so the Soule of man enioyes life lesse or more according as it is turned or auerted to or from the Lord thus let euery man iudge by his sanctification whether if or not hee be partaker of that righteousnesse of Iesus which bringeth life vnto the soule Miserable are those wicked ones who want it they are twise dead saith Saint Iude that is Iude. ver 12. both in soule and body not so much as a heauenly breath or motion is in them but wee ought to giue thankes vnto God who hath giuen a beginning of eternall life vnto vs. Last of all there is here a notable comfort for all the Comfort wee haue a life which no death can extinguish children of God that there is begun in vs a life which no death shall euer be able to extinguish albeit death inuade the naturall vitall powers of our bodies and suppresse them one after one yea though at the length he breake in vpon this lodging of clay and demolish it to the ground yet the man of God who dwels in the body shall escape with his life the Tabernacle is cast downe that is the most our enimie can doe but he who dwelt in it remoues vnto a better as the Bird escapes out of the snare of the Fowler so the The prison of the body being broken the soule that was prisoner doth escape soule in death slighters out and flies away with ioy to her maker yea dissoluing of the bodie to the man of God it is but the vnfolding of the net and breaking open the prison wherein hee hath beene detayned that he himselfe may be deliuered The Apostle knew this well and therefore Phil. 1. 21. desired to be dissolued that he might be with Christ As in the battell betweene our Sauiour and Sathan Sathans head
Gen. 3. was bruised and hee did no more but tread on the heele of our Sauiour so shall it be in the conflict of all his members with Sathan by the power of Lord Iesus wee shall be more then conquerours The God of peace shall shortly tread Rom. 16. 20. downe Sathan vnder our feete the most that Sathan can doe vnto vs Manducet terram meam dentem carni infigat Amb. de poen lib. 1. cap 13. conterat corpus let him lick the dust let him eate that part of mee which is earth let him bruise my body this is but to tread vpon the heele my comfort is that there is a seede of immortall life in my soule which no power of the enemie is able to ouercome It is true that so long as wee enioy this naturall life with Wicked men dye eyther vncertaine of comfort health of body the losse that comes by the want of the spirituall life is not perceiued no more then the defects of a ruinous house is perceiued in time of faire weather but when thy naturall life is wearing from thee if thou want the other how comfortlesse shall thy condition be when thou shalt finde in thine owne experience thou haddest neuer more then a silly naturall life which now is to depart from thee In this estate the wicked either dye being vncertaine of comfort or then most certaine of condemnation Those who are strangers from the life of God through the ignorance Ephes 4. 18. that is in them hauing no more but the light of nature the best estate wherein they can dye is comfortlesse if for want of light they know not that wrath vvhich is prepared for the vvicked and so are not greatly terrified yet farre lesse know they those comforts vvhich after death sustaines the Christian that they should be comforted The Emperour Hadrian when he dyed made this faithlesse lamentation Animula vagula blandula quae nunc abibis in loca O silly wandring Soule vvhere away now wilt thou goe and that other Seuerus proclaiming the vanitie of all his former glory cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue beene all things and it profits me nothing the one saith he found no comfort of things that were before him the other saith he found no comfort of things that were behind thus the wicked dye comfortlesse good things to come they neither know nor hope for good things past profit them Or most certaine of condemnation not Or if they haue beene such wicked men as by the light of the word haue knowne the will of their master and yet rebelled against their light they go out of the body not onely comfortles but certain of condemnation hauing receiued sentence within themselues that they shall neuer see the face of God and such was the death of Iudas let vs not therefore rest contented with the shadow of this vanishing life let vs prouide for that immortall seed of a better life within vs which receiues increase but cannot decay it waxeth stronger the weaker that the bodily life is but cannot be weakned far lesse extinguished by bodily death he that findes it within himselfe shall reioyce in death he shall dye in faith in obedience and in spirituall ioy Committing his Soule vnto 1 Pet. 4. 19. God as vnto a faithfull Creator he rests in him vvhom he hath beleeued being assured that the Lord will keepe that which he hath committed vnto him The Lord worke it in vs for Christs sake Verse 11. But if the spirit of him who raysed vp Iesus from from the dead dwell in you he that raysed vp Christ from the dead shall also quickâ—n your mortall bodies because that his spirit dwelleth in you IT is a comfortable saying of the Apostle If in 1 Cor. 15. 19. this life onely we had hope of all men wee were the most miserable for it doth teach vs that albeit in this life we haue great comforts through Iesus Christ yet greater abides vs in the life to come And therefore the Apostle contents not himselfe barely to make mention of such comforts as presently wee haue but hee proceedes now to acquaint vs with greater comforts which hereafter we shall enioy He hath shewed vs that the death whereunto we are subiect is not totall for it strikes He hath shewed our death is not totall now he shewes that it is not perpetuall onely vpon the basest part of man Now he shewes that it is not perpetuall the body shall not be kept for euer vnder the bands of death the spirit of Iesus who now dwels in it shall deliuer it from the bondage of corruption raise it from the dust and quicken it vnto glory But if the Spirit c. We haue here first of all to marke Euery promise of mercy is conditionall againe that the Apostles speech is not absolute but conditionall All the promises of comfort made in the booke of God are conditionall This is a great comfort the Lord shall quicken your mortall bodies but conditionally that his spirit dwell in you Whom hath the Lord promised to satisfie such as hungers for righteousnesse whom hath he promised to comfort not the carelesse nor wantons but such as mourne to whom hath he promised forgiuenesse of sinnes not to the licentious liuers but to the penitent to whom will he giue eternall life not to the Infidels but to such as If wâ— like gods comforts let vs take heedâ— to the condition on which they are promised beleeue If we esteeme any thing of the comforts of God let vs take heed to the condition for except the condition in some measure be wrought in vs the promise shall neuer be accomplished vpon vs. It were good for the men of this age to consider this more deepely who sleeping in presumptuous conceits of mercy thinke how euer they liue they shall be saued In all the whole Bible there is not one promise without an annexed condition In the couenant betweene God and man there is a mutuall stipulation as the Lord promiseth something to vs so he requireth another thing of vs with what face canst thou stand vp and seeke that mercy vvhich God hath promised who neuer endeuouredst to performe that dutie which God hath required Againe vve haue here occasion to consider those excellent The benefits we haue throgh the indwelling of the spirit in vs are further declared Gal. 2 20. benefits vvhich we haue by the spirit of Christ dwelling in vs beside that vvhich vve heard verse 10. As if those were too little he further doth vnto vs these great things first he giues life to the soule and makes it in the body to liue the life of Christ so that the Christian may say Now I liue yet not I but Christ liueth in me Secondly when Soule and body are sundred by death he leades the soule to liue with God in glory which is the second degree of eternall life and thirdly
he casts not off the care of the body but preserneth the very dust and ashes thereof till the day of the resurrection vvherein he shall quicken it againe restore it to the owne soule and glorifie both which is the third and last degree of eternall life Surely there was neuer a house hyre so wel payd in the world thou who sets thy soule body There was neuer a house hire so well paid as lodging for a short vvhile here on earth that he may dwell in it O vvhat recompence hast thou to looke for he dwels vvith the on earth and thou shalt dwell vvith him in heauen thou didst lend him a lodging for a few yeers and he shall receiue thee into his euerlasting habitations and thou shalt be for euer with the Lord. Neyther shall he shew his mercy vpon thy soule onely The holy spirit shall keepe the body wherein he dwelt euen when it is laid in the graue but as I haue said vpon thy body also it vvould seeme that the Lord hath deserted it as a â—ontemptible thing vvhen it is laid downe in the graue but be assured that hee who dwelt in it vvill not leaue it nor cast off â—he care thereof no not when it is turned into dust and ashes Comfortable is that vvhich the Lord promised to Iacob vvhen he bad him goe downe to Egypt Feare not to goe for I will go downe with thee and I will bring thee vp againe He forewarned him that he should dye in Egypt and that Ioseph should close Gen. 46. 4. his eyes but he promiseth to bring vp againe his dead body vnto Canaan O what a kindnesse is it that the Lord will honour the dead bodyes of his Children The praise of the O what a kindnes conuoy of Iacobs corps the Lord will neither giue it to Ioseph nor to Pharaohs Seruants with their Chariots who in great number accompanied him the Lord takes it vnto himselfe I will bring thee vp againe saith the Lord the like kindnesse and truth doth the Lord keepe for all the remanent of his seruants Is thy body consecrated is it a vessell of honour a house and temple wherein God is daily serued he shall honour it againe he shall not leaue it in the graue neither cast off the care thereof but shall vvatch ouer the dust thereof though it tast of corruption it shall not perish in corruption The holy Spirit who dwelt in the body shall be vnto it He is a holy balme wherby the body shall be preserued immortall as a balme to preserue thee to immortalitie this same flesh and no other for it though it shall be dissolued into innumerable pickles of dust shall be raised againe and quicned by the omnipotent power of this Spirit It is a pittie to see by what silly meanes naturall men seeke the immortall conseruation of their bodyes and cannot obtaine it there is no helpe nature may yeeld to prolong the death of the body but they vse it and because they see that deat cannot be eschewed their next care is how to keepe it in the graue longest from rottennesse and corruption and how vvhen themselues are gone to preserue their names in immortall remembrance with the posteritie thus by the very instinct of nature are men carried away with a desire of eternitie Worldings seeke immortalitie the wrong way Esay 55. 2. but herein are they foolish that they seeke it the wrong way they lay out their siluer but not for bread they spend their labour and are not satisfied immortalitie and life is to be sought there where the word of the Lord directs vs let the Spirit of Christ dwell in thee and thou shalt liue otherwise though thou wert the greatest Monarch of the word though all thy meate were soueraigne medicines though thy body were laid in graue with as great externall pompe as worldly glory can afford to any creature and thy flesh were embalmed with the costliest oyntments these are but miserable comforts perishing preseruatiues thou shalt lye downe in dishonour and shalt be raised in greater dishonour to euerlasting shame and endlesse confusion Now as we haue these three degrees of eternall life by Life is first restored to the soule and then to the body the Spirit dwelling in vs so are we to marke the order by vvhich he proceedes in communicating them vnto vs first he restores life to the soule and secondly he shall restore life vnto the body saith the Apostle where the one is done be assured the other shall be done the one is the proper end of his first comming therefore his Heraulds cryed before him Behâ—ld the Lambe of God who taketh away the sins Iohn 1. 29. of the world In his second comming shall be the redemption Phil. 2. 21. of our bodyes when he shall appeare hee shall change our vile bodyes and make them like to his owne glorious body Let this reforme the prosperous care of man art thou desirous that thy body should liue be first carefull that life be communicated to the soule for surely the redemption of thy body shall not follow vnlesse the restitution of thy soule goe before O porteâ— cor nostrum conformari humilitati cordis Bern. de aduen dom serm 4. Christi priusquam corpus conformetur glorioso corpori eius our heart must first be conformed to the humilitie of Christs heart before that our body be configurated to his glorious body this is the first resurrection blessed are they that are partakers of it for vpon such the second death shall haue no power But it is out of doubt qui non resurgit in animaâ— resurget in corpore ad poenam he that riseth not now in his soule from his sinnes shall rise hereafter in his body to iudgement But now leauing the condition to come to the comfort he that raysed vp Christ from the dead saith the Apostle shall also quicken your mortall bodies What necessity is there here What necessity is here that hee who raysed Christ shall also raise vs that he vvho raysed Christ shall raise vs yes indeede the necessitie is great the head and the members of the misticall body cannot be sundred seeing the head is raysed from the dead no member can be left vnder death the Lord vvorkes in euery member according to that same mightie Ephe. 1. 29. power by vvhich he wrought in the head his resurrection necessarily imports ours seeing he arose not as a priuate man but as the head of all his members full of power to draw the body after him and to communicate that same life to euery member which he hath declared in himselfe Christ is risen from the dead and is made the first fruits of them that 1 Cor. 15. 20 sleepe the first fruit is risen the after fruit shall in like manner follow Vixit in coelum carnem nostram tanquam arhabonem pignus tâ—tuâ—s summae illuc quandoqueâ—redigendae the
wrought in thee already that thou maist see it perceiue that which is to be wrought in thee suppose it be not apparant ex his quae in Cyril te sunt persâ—ice ea quae non apparent of â—ore-past works iudge of that which is to come that thou maist learne to giue glory to God and trust in him who giues life to them that are dead And if from our selues we proceed to other creatures how Practises of God on creatures without vs though they cannot beget faith yet may they confirme it many proofes in nature shall we finde to confirme the resurrection the Trees that dye in Winter and loose both their leaues and fruit are they not restored againe in the Spring The day which is slaine by the night and buried in darknes as it were in a graue is it not restored againe in the morning The auncient Fathers send vs to learne â—e same from the Phoenix Many other works of God in 〈…〉 re though they cannot beget this faith in vs yet are they profitâ—ble to helpe it where it is begun and are strong witnesses in their kinde to reproue the infidelity of Atheists But we haue aboue all to take heed to that most sure word of the Prophets and Apostles whereat we began and so to rest in it that when it shall please God the day of our change shall come we may after the example of our blessed Sauiour commend our soules into the hands of the Lord and be content that our bodies like pickles of liuely seed be sowen in the field of God and set into the earth as it were with Gods owne finger that in his owne good time they may spring vp againe to glory and immortality I know whom I haue beleeued and am perswaded that hee is able to keepe vnto the last day that which I haue 2 Tim. 2. 12. committed to him And this for confirmation of our resurrection These same bodies which now we haue shall be restored vnto vs the same in substance We haue further this comfort in that the Apostle saith the Spirit of God shall raise vp your mortall bodies that our bodies wherewith now wee are cloathed shall be raised vp and none other for them Away therefore with that vaine opinion that new bodies shall be created and giuen to Gods Children in the resurrection The glory both of his iustice The iustice of God craues that so it shold be mercy and truth craues that these same bodies and no other for them should be restored for euery one must receiue according to that which they haue done in the body whether good or euill Absurdam est Deo indignum vt haec quidem Tertul. caro lanietur illa vero coronetur◠〈…〉 nds not with the iustice and truth of God that one bod◠〈…〉 uld be torne in suffering and another should receiue the crowne Shall the body of Paul be scourged and an other for it be glorified shall Paul beare in his body the mark of Christs sufferings and not beare in that same body the crowne of his glory shall the wicked in their body worke the works of vnrighteousnesse and shall an other body receiue the wages of their iniquity It cannot be And that the glory of his mercy craues that the same The mercy of God craues also that so it should be body should be raised is also euident for why shall Sathan giue that wound to man which the Sauiour of men is not able to cure shall the malice of the Diuell bring in that euill which the mercy of God cannot remoue shall the first Adam slay the body by sinne and shall not the second Adam giue life vnto it by his righteousnesse Can this stand with the glory of God dimidium tantum modo hominem restituere Tertul. to restore onely the one halfe of man As these same soules of ours which were dead and none other for them are quickned in the first resurrection so these same bodies of ours and none other for them shall be raised from the dead in the second resurrection restituet Deus corpora pristina in Iren. cont Valent. lib 5. resurrectione non creabit noua As those blinde men saith Irenaeus whom as we read in the Gospell Christ cured receiued no new eyes but onely sight to the eyes they had before and as that sonne of the widdow and Lazarus rose in those same bodies wherein they did die so shall the Lord in the resurrection restore to vs our olde bodies and not create new bodies to vs And this vvarneth vs that vvith great attention wee are to vse our bodies in most holy and honourable manner in this life seeing they are to be raysed vp as vessels of honour and glory in the life to come Againe when the Apostle saith that the Lord shall raise Our bodyes shall be raised with new qualities vp our mortal bodies we are to know that so he calleth them in respect of that which they are now not in respect of that which they shall be then For in the resurrection the Apostle teacheth vs in anothe◠〈…〉 ce that our bodies shall be raised immortall honourabl◠〈…〉 rious spirituall and impassionable First I say the body shall be raised immortall not subiect any more to death nor diseases nor standing in need of these ordinary helps of meat drink and sleepe by which our naturall life is preserued Secondly our body shall be raised honourable now it is 2 They shall be honourable layd downe in dishonour for there is no flesh were it neuer so beautifull or beloued of man but after death it becommeth loathsome to the beholder so that euen Abraham shall desire that the dead body of his beloued Sarah may be buried out of his sight but in the resurrection they shall be raised more honourable then euer they were they shall be redeemed from all their infirmities euery blemish in the body that now makes it vnpleasant shall be made beautifull in the resurrection and euery defectiue member thereof shall be restored Members lame shal be restored to integrity Membri detruncatio vel obtusio nonne mors membri est si vniuersalis mors resurrectione rescinditur Tertul. de resur carnis quanto magis portionalis for the perishing of the member is no other thing but the death of the member if the benefit of resurrection cut off the vniuersall death of the body shall it not also take away the portionall death of a member in the body if the whole man shall be changed to glory shall he not much more be restored to health Out of all doubt the bodies of Gods Children shall be raised perfect comely and euery way honourable hoc est enim credere resurrectionem integram credere Thirdly the body shall be raised a glorious body When 3 They shall be glorious Phil. 3. 21. he shall appeare he shall change our vile bodies and make them like
Where for the comfort of the weake Christian vve are The wounded cōscience euen of the godly desires not death to consider whether the godly be alway in this estate that they dare lift vp their heads with ioy and pray for Christs second appearance or not To this I answere that their disposition herein is according to the estate of their conscience as the eye being hurt is content to be couered with a vaile and desireth not to behold the light vvherein otherwise it reioyceth so the conscience of the godly being any way wounded is afraid to stand before the light of the countenance of God till the time that it be cured againe And this made Dauid to craue that the Lord would spare him a Psal 51. 9. Psal 86. 3. little and giue him space to recouer his strength but after mourning and earnest calling for mercie the conscience being pacified then doe the godly say vvith Simeon Now Lord let thy Seruant depart for mine eyes haue seene thy saluation Luke 2. 29. For the Adoption He said before that we haue receiued Adoption is either begun as now or accomplished as we looke for it the spirit of Adoption and now he saith that vve waite for Adoption but vve must vnderstand that there is a begun Adoption vvhereby vve are made the sonnes of God and that vve haue receiued already there is in like manner a consummate Adoption vvhereby we are manifested to be the sonnes of God and entred into the full possession of our fathers inheritance and that we waite for The redemption of our bodies As there is a two-fold adoption There is also a two-fold redemption first of the soule frō sin secondly of the body from death Ephes 1. so also a two-fold redemption the first is defined by the Apostle to be the remission of our sinnes and that we haue receiued already the second is called in that same Chapter the redemption of the possession and here the redemption of our bodies and this wee looke for to come As the soule was first wounded by sinne and then the bodie vvith mortalitie and corruption so the Lord Iesus the restorer who came to repaire the wound which Sathan inflicted on man doth first of all restore life to the soule by the remission of sins which hee hath obtayned by his suffering in the flesh and therefore the Herald of his first comming Ioh. 1. 29. Reu. 20. 5. 6. cryed before him behold the Lambe of God that taketh away the sinnes of the world This is the first Resurrection blessed are they who are partakers of it for vpon such the second death shall haue no power but in his second comming we shal also be partakers of the second redemption hee shall redeeme our bodyes from the power of the graue wherein now they lye captiued and deliuer them from the shame of mortalitie and corruption Let this comfort vs against the present base and contemptible Cōfort against the present base estate of our bodies state of our bodies now they are but filthy sinckes of corruption and vessels so full of vncleanenes that the Lord hath appointed in the body fiue conduits to purge the naturall filth thereof and after this they are to be laid downe in the bed of corruption the wormes spread vnder them and aboue them as it is said of the King of Ashur shall deuoure 2 King 19. and consume their flesh the earth shall eate vp their bones and turne them into dust the braine which was the seat of many proud and vaine imaginations becomes after death oftentimes the seat of the vgly toad the reynes that were the seat of concupiscence engendreth serpents and the bowels vvhich could neuer be gotten satisfied with meate and drinke shall be replenished vvith armies of crawling wormes but against all these vve haue this comfort that as presently we haue obtained remission of our sinnes so are we assured of a glorious redemption of our bodies qui enim Bernard resurgit in anima resurget in corpore ad vitam for he that riseth now in his soule shall hereafter rise in his body to eternall life And of this euery man is admonished that if he loue his He who hath the first redemption shall be sure of the second body he should in time take heed to the estate of his soule see that it be partaker of the first redemption which is the remission of sinnes and be sure thy body shall be partaker of the second redemption It is a pittifull thing to see what preposterous care is taken by men for conseruation of their bodily life there is nothing they leaue vndone vt differant mortem quam auferre non-possunt that they may at the least Bernard prolong and delay death which they cannot cut away but if men take so much paines and suffer so strait a dyet of body and bestow so great expenses that they may liue a short while longer vpon earth what should men doe that they may liue for euer in heauen Verse 24. For wee are saued by hope but hope that is seene is not hope for how can a man hope for that which he seeth IN this verse and the subsequent the Apostle An obiection answered answeres an obiection seeing hee said before that wee haue receiued the Spirit of adoption how hath hee said now that wee are still waiting for adoption He doth therefore teach vs that both these are true we are saued now and we look for a more full saluation hereafter we are adopted now and wee looke for the perfection of our adoption hereafter and that it is so hee proues here by this reason the saluation that now we haue is by hope therefore it is not yet come nor perfected The necessitie of this consequence depends vpon the nature of hope which is of things that are not seene nor as yet come to passe This place is abused by the aduersaries to impugne the This verse abused to impugne Iustification by Faith doctrine of iustification by Faith we are saued say they by hope and therefore not by Faith onely That wee may see the weakenesse of their reason wee will first compare Faith and Hope in that relation which they haue to Christ secondly in that relation which they haue mutually among themselues For we deny not that Faith Hope and Loue each one of them haue a place in the worke of our saluation but the question betweene vs and them is concerning the right placing of them First then it is certaine that both Faith Hope compared in their relation to Christ Faith and Hope looke vnto Christ Iesus Christ and that vvhich hee hath conquered vnto vs is the obiect of them both but diuersly for faith enters vs into a present possession of Christ and his benefits he that beleeueth in me saith Ioh. 3. 36. our Sauiour hath eternall life hee saith not onely hee shall haue it but also that presently hee
his wonderfull wisedome in the harmonie of contraries 324 God rests from workes of creation not of gubernation 325. he workes by contraries 327. his purpose toward vs how it may be knowne 341. See presence God painted in a mans image by Papists and how it is idolatrie 423. 424. Gods Martyrs and Sathans different 442 Godly described 267. oft-times straited in trouble See affliction 432 Glorie to come most certaine 229. prepared to be reuealed 237. by the glorie already reuealed wee may iudge of that which is not reuealed we shal see more there then we can heare in this life 238 Glorie to come both great and certaine 249. how we should be changed for that glory 263. Meditation of the glorie to come recommended 238. our estate in heauen expressed by soure words of great importance 239. excellencie of that glorie 239. Foure things concerning the life to come 239. how fortie dayes company with God changed the face of Moses 240. Since our bodies shall be glorious how glorious shall our soules be 240. See inheritance Glorie of one shall be the glorie of another 241. Persons glorified there are all excellent and singular 241. whether or not shal we know one another there 242. The place of it shewes the greatnes thereof 242. Three places of our residence compared 243. the glorie of the outward court of Gods palace being so glorious the inward must be much more glorious 245. Eternitie and prospecuitie of it 245. Soliditie of it 246. why wee seeke it not 248. glorie of Worldlings how silly 247. let vs seeke the best 247. our highest and best estate 395 Gospel where it is preached there God hath some toward whom he hath a purpose of loue 359. the gospell neither comes nor goes by mans procurement but by God his purpose 361. how this should work in vs a reuerence of the Gospell 359 Grace commâ—nded 96. communicate to few 370 H Harmonie of contraries wonderfull in the creation 324. Harmonie of man his soule and bodie by creation now turned into discord 135 Heart knowne to God only 307. why hidden from men 310. herein appeares God his soueraigntie ouer man that hee is vpon his secrets 311 Heart only puts a difference betweene a Christian and a counterfaâ—t 310 Hardnesse of heart great in this age 272 Hope depends on sure warrants 281. 282. 283. hope described 284. compared to the Egge 286 Humilitie commended 30. 267. I Image of God our eldest glorie .. 374 Impatience in trouble 289 Inheritance heauenly and the nature of it 213. 214. Inimitie with God how foolish are they who keepe it 95 Insidelitie repressed 28 Infirmities how manifold 297. comfort in them 295. how wee should strengthen our selues where we are weakest 297 Ingrafting of a Christian into Christ explaned 24. 25. 26. how he beares fruit as soone as he is planted 31 Ioy three-fold 397. how it is not found but in the depth of a contrite heart 397 Ioy to come how tasted by Worldlings 248. Ioy of things present how vaine 340 Iudgement generall how it will proceede according to the bookes 12. how terrible it will be 13. the remembrance thereof should keepe vs from sinne 14. No mercy will be offred after the last day 15. the christian knowes before hand what will be his sentence in the last day 16. Iudgement delayed confirmes the wicked 129. how foolish they are in so doing 129. Why iudgement is executed on some not on others in this life 130. it is a great iudgement not to be iudged in this life 130 Iudgement three-fold which man may haue of man 104 Iudas punished before Caiaphas and why 40 Iustification by Faith 278. takes not away from the Christian hope and loue 281. Calumnie of the aduersaries here-against confuted 281 Iustification posterior in order to time not in calling 389. three manner of waies taken 389. opened to condemnation 390. State of the controuersie betweene vs and the Papists concerning iustification 190. Destraction of first and second iustification improued 394 Iustification sanctification distinct benefits but inseparable 395 Iustice of God cannot strike vpon vs and why 407. miserable are the wicked who must beare it for euer K Knowledge neither of naturall nor morall Philosophy could profit to Saluation 88. can not preuent an euill end 89. brings out death 88 L Laments of the godly turned into triumph Law cannot saue vs and why 63. Naturally men seeke life in it but in vaine 64. impotencie of tho law is of vs not of the law 65. how is it and shall be fulfilled in vs 75. how not fulfilled in this life 76. we are freed from the curse of the law not from the obedience thereof 80. it discouers sin and causes feare 189. Life prophane is a great dishonour to Christ 37. a false witnessing against Christ 38. full of sacriledge 39 Life of a Christian is a mixed webbe 5. a holy life a sure marke of our vnion with Christ 38. it is the first martyrdome 38. three helpes of a godly life 47. our life should be a continuall progresse in godlinesse See walking our life tels whose seruants wee are 166. they who liue in sin are in death and shall die a worse death 174 Life present a thorow way to heauen or hell 173. it is not the right recompence of godlinesse 180. 181. how it is a momentanian life 232. by what similitudes the vanity therof is figured 232. the pleasures thereof are worme-eaten 233 Life present a point betweene two eternities so to speake 363. a stage play 246. it is neither the place of our rest nor our glorie 430. our estate here is neither the last noâ— the best 135. in this life he hath fewest yeares who hath liued longest 234 Life eternall hath three degrees 396. S. Paul a strong witnesse of the pleasures thereof and why 277. See glory Libertie purchased to vs by Christ bindes vs to himselfe 160 Loue of God toward vs may be seene in the price that hee gaue for vs. 68. 407. 409. Loue of the godly 70. compared to bread 286 Loue is the first affection that God sanctifies and the first that Sathan peruerts 344. it is not an easie nor common thing to loue God 343. none can loue him but his elect effectually called 342. the obiects of our loue 344. 345. he cannot loue his brother who loues not himselfe 345. man hath need to learne how to loue himselfe 346 Loue to our selfe and others should be in measure to God without measure 346. Three conditions required in the loue of God 347. Wee are farre from the loue of God we should haue 348. Meditations to encrease this loue of God in vs. 349 Loue tryed by the effects 349. he louâ—s not God who loues not the Word and Prayer 350. and longeth not to be where he is 350. Loue tryed by obedience 352. a proofe that many are without loue 351. Loue is bountifull 353. our loue to God cannot be fully and finally bequeathed 328 Lustes of the
moderate discipline the stronger waxes the man of God Happy were wee if our care were continuall to strengthen the one by all spirituall exercises that wee might daily weaken the other For the greatest perfection whereunto we can attaine in Our best estate in this life is sighting this life is to fight against these lusts of the Flesh which fight against our soules Our life saith Iob in the earth is a warfare Bellum est non triumphus it is a battaile not a triumph saith Augustine though after many particular victories August de temp ser 45. the Lord put that voyce of triumph many times in our mouthes thanks be to God who alway makes vs to triumph 2. Cor. 2. 14. in Christ Iesus yet let vs remember that incontinent we must fight againe so long as we are in this mortall body wherein the Flesh lusts against the Spirit we cannot be free from carnall and euill desires if thou dissemble not thou shalt alway finde within thy selfe some thing which hath neede to be resisted for our sinfull superfluities saith Bernard Bernard are such putata repullâ—â—ant effugata redeunt reaccenduntur extincta that being cut off they spring out againe chased away they returne againe being quenched they are kindled againe Velis nolis intra sines tuos habitabit Iebusaeus will thou nill thou the Iebusite shall dwell within thy borders Subiugari potest exterminari non potest he may be subdued but cannot be rooted out And this againe doe we mark for the comfort of weake Christs members militant triumphant are not to bee tryed by one rule consciences it is Sathans subtiltie whereby commonly hee disquiets many that because carnall corruption is in them he would therefore beare them in hand that they are none of Christs In this he playes the deceiuer he tries vs by the wrong rule when he tryes vs by the rule of perfect sanctification this is the square which ought to be laid to Christs members triumphant in heauen and not to those who are militant here vpon earth Sinne remayning in me will not proue that therefore I am not in Christ otherwise Christ should haue no members vpon earth but grace working that new disposition which nature could neuer effect proues vndoubtedly that we are in Christ Iesus Let this therefore be our comfort that albeit there be in There is fleshly corruption in the Christian militant but he followes it not vs a fleshly corruption yet thanks be to God we walke not after it that is we follow not willingly the direction commandement thereof It is true and alas we finde it by experience the regenerate man may be led captiue for a time to the law of sinne hee may be pulled persorce out of the way of Gods commandements wherein hee delights to walke and compelled to doe those things which he would not yet euen at that same time hee disclaymes the gouernment of the flesh mourning and lamenting within himselfe that he should be drawne from the obedience of his owne Lord and gouernour the spirit of Iesus And indeede it is worthy to be marked that what euer Any seruice the Christian giues to sinne is throwne out by oppression like that which Israel gaue to Pharaoh seruice the regenerate man giues vnto sinne it is like the seruice that Israel gaue to Pharaoh in Egypt throwne out by oppression and therefore compelled them to sigh and crie vnto God but the seruice which the regenerate man giues to the Lord is voluntarie done as vnto his most lawfull superiour with gladnesse ioy and contentment of minde Happie is that man who can make this reply to his spirituall aduersarie when he is challenged of his sinnes It is true O enemie that I haue done many things by thy entisement yet herein I reioyce that whatsoeuer seruice I haue done to thee it is now through the grace of God the matter of my griefe but the weake seruice I haue giuen vnto God is the matter of my ioy Moreouer in this Metaphor of walking we are taught That our life is called a walking teaches vs foure things that as the walking of the body is a mouing from one place to another so the Christian life is a continuall mouing of the heart from one thing to another that is from sinne to 1 The life of a Christian is a remouing from euill to good Isai 1. 16. 17. Luke 16. 13. 2. Tim. 2. 19. sanctification departing from our selues that we may draw neere vnto God both these are comprised by Esay Cease to doe euill learne to doe good Our progresse in this iourney is not made pedibus sed affectibus by motion of our feete but of our affections but the beginning thereof is a departing from euill No man can serue two Maisters hee who will draw neere to the Lord and call vpon his name must depart from iniquitie Sicut in gradibus c. in the going Basi in Psa 1. vp of a staire saith Basil the first step raiseth a man from the earth then he goes vp by degrees till he come where hee would be so is it in our owne conuersion principium perfectionis ad Deum est discessus a malo the beginning of our iourney to God is a departure from euill This I mark Many bastard Christians haue neuer yet risen from euil farre lesse remoued to good for the wakening of those vpon whom the Lord Iesus hath called but they haue not yet with Lazarus risen out of the graue nor with Mathew forsaken their receit of custome yea haue not so much as with the man sick of the palsie risen out of their bed of securitie far lesse haue begun with Dauid to runne the way of the Lords Commandements they haue not learned to forsake euill much lesse to follow that which is good the Lord hath called vpon them but they haue not gone one foote from their olde sinnes bene ambulant pedibus sed malc moribus their feete are straight but their manners are exceeding crooked they make no progresse forward toward the Lord of Sion they delight to abide still in Babell and Egypt working without rest But dieth in the same state wherein they were borne but their labour is vnprofitable Ambulant in circuitu they walke as in a circle the centre whereof is Sathan the circumference sundry sorts of sinnes beyond which they walk not from one of these the wicked walkes about to another in such sort that incontinent they returne to the same they wearie themselues in the way of iniquity but are still in the same place at their going out of the world wherein they came into it that is as they were borne in sinne so they die in sinne their miserable life not being a walking in the way of Godlinesse but a wallowing in one and the selfe same puddle of sinne But leauing them let vs marke for our instruction in this 2 So long as wee
He lets vs see the miserable estate of them who walke after the one and illustrates it by the happy estate of those who walke after the other and then concludes that they who are in the flesh cannot please God vers 5 6. 7. 8. Secondly he comforts the godly least that they considering the remanent fleshly corruption which is in them should be discouraged with his former conclusion verse 9. 10. 11. And thirdly he subioynes the exhortation by sundry reasons disswading vs from walking after the flesh First then the Apostle oppones the disposition of a carnal and spirituall man as contraries which may not consist the carnall man sauours carnall things that is he vnderstands Two sorts of fleshly things which the naturall man sauours no other he liketh no other he inclyneth to no other For the word which he vses in the originall is tranâ—ferred to all the faculties of the soule reason will appetite and sense and whatsoeuer is in him is all carnally affected and these carnall things which he sauours are of two sorts the first are absolutely euill to wit the sinfull lusts of corrupt nature the second are those carnall things which pertaine to this life not simply euill of their owne nature but in regard of their abuse they become euill to the wicked First because they seeke them in the first place which is due to God and things heauenly Secondly because they are bound to them with a slauish and immoderate affection Thirdly because they seeke them for wrong ends to make them seruants vnto their lusts In a word they doe so walke after these carnall things that they goe a whoring from God they seeke their portion in this present world hauing neither hope to looke for nor heart to follow those things which are aboue Yea of so contrary dispositions are the spirituall and the carnall man that looke what is the reioycing of the one is a wearinesse to the other surely there is no greater difference betweene the naturall man and the bruit beast than is The life of the Christian and carnall man as different as the life of the brut beast and the carnall man betweene the spirituall man and the naturall for the beast cannot conceiue nor vnderstand the excellencie of that spirituall life whereby the Christian liues and is not so much as touched in his affection with a desire thereof Giue vnto the beast those things whereunto the nature thereof is inclyned it craues no more giue vnto a naturall man the vaine pleasures of sinne and perishing things of this earth he cares not for the pearles of the kingdome of heauen It is true the spirituall man knoweth how miserable the life of the naturall man is because he liued once that life himselfe but the naturall man cannot know what the life of the Christian man is And here we haue occasion to consider more deepely The feareful peruerse estate whereinto man is come by falling from God of that fearefull estate wherein Sathan did cast vs by the meanes of sinne and of that ioyfull benefite of restitution we haue by the Grace of our Lord Iesus The casting of Adams body out of Paradise was a small losse if it be compared with the downe throwing of his soule from all heauenly disposition The Grecians considering the workmanship of mans body compared him to a tree inuerted his head and haire resembling the root being vpmost his hands and feet that grew from it as branches being downe most and therefore they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature inuerted or turned vp side downe but if we shall looke to the peruerted estate of the soule of man shall we not see there a more pittifull change the heauenly mind is become earthly he that walked with God for the similitude of his nature is now become a companion of Beastes the soule which fed before vpon heauenly Manna is now fed with the husks of akecornes meeter for swine then for men that is it sauours onely carnall things meeter for beasts of the earth then men who are the generation of God As Ieremie lamented the desolation which the sinnes of Israell had brought vpon them so may we lament that fearefull estate whereinto we are fallen by our Apostacie O how is Lament 2. 1. 4. 2. 7. 8. the beautie of Israell cast downe from the heauen to the earth how are the Noble men of Sion comparable to fine gold esteemed as earthly pitchers her Nazarites that were purer then snow and whiter then milke now their visage is blacker then the coale where is that glorious image wherwith man was beautified by his creation how is his light turned into darknesse how is he couered with shame in stead of glory his visage is withered his beautie cast downe from heauen to earth The body made of earth standeth vpright and can looke to heauen the soule which is from aboue hath forgotten her originall is crooked to the earth and like a Serpent creeping on many feet so walketh it after the dust with all her affections fauouring onely those things which are carnall This is mans miserable estate by nature The Lord open our eyes that we may see how farre wee are fallen by our apostacie how deadly wee are wounded that in time we may make our recourse to the Physition of our soules who now offers by Grace to restore vs. But to returne this diuersitie of dispositions in the man The diuers disposition of the Christian and carnall man flowes from the diuersitie of their generations Iohn 3. 6. naturall and spirituall the Apostle designes to flow from the diuersitie of their generations they who are after the flesh that is as our Sauiour expounds it that which is borne of the flesh is flesh so then the cause why they are carnall and sauours onely the things of the flesh is because they are onely pertakers of a carnall generation Euery creature as ye may see hath an inclination to follow the owne kind some liues in the earth some in the water euery one of them by instinct of that nature which they receiued in their generation following so earnestly their owne kinde that a contrarie education cannot make them to forsake it The Fowle whose kinde is to liue in the waters though she be brought vp vnder the wings of another damme whose kinde is to liue on the earth so soone as she is strengthened with feathers forsaking her education followes her kinde so also in euery man the disposition of his affections and actions is answerable to the nature of his life If he haue no more but a naturall life his cogitations counsels resolutions and actions are onely carnall but if he haue also a spirituall life then shall he be able to mount aboue nature hauing an inclination to heauenly things for euery one who is risen with Iesus seekes those things which are aboue Now this difference of their dispositions flowing from The contrary disposition
that is a blinded In the soule of a carnall man the blind leads the crooked vnderstanding directs the crooked will and peruerse affections a wrong way and what meruaile then if both fall into the ditch for where the eye which is the light of the body is darkened how great must be the darkenesse of the whole man and seeing the vnderstanding facultie of the soule giues no counsels nor conclusions but such as are deadly what can the will and affections doe but run headlong vnto the wayes of death This is that encrease of knowledge which we haue gotten The most excellent knowledge of the naturall man brings out death by our Apostasie from God this is the fruit wee haue plucked from off the forbidden tree we haue a wisedome which brings out death the most excellent knowledge whereunto the quickest engines could euer attaine by the light of nature profited them not vnto saluation Lactantius compared all learning of the Philosophers to a liuelesse body wanting a head in seeing they were blind in hearing they heard not vnderstanding they vnderstood not while they professed themselues to be wise they became fooles Rom 1. As the sences be in the head so all spirituall vnderstanding Neither naturall nor morall philosophie could profit men to saluation of the way of life is in Christ Iesus by naturall philosophie they attained to the knowledge of the creatures but learned not to know the Creator by naturall reason they learned to discerne the sophistrie of men but not to resist the sophistrie of Sathan By practise also of Morall philosophie they attayned to a shew of those vertues which they called cardinall to a shew I say but as for true Prudence Iustice Temperance and Fortitude they attayned not vnto them without faith it is impossible to please God neyther can there be without it any thing which deserueth the name of vertue quid enim illis cum virtulibus qui Dei virtutem Christum ignoram for what haue they to doe with vertue who are ignorant of Christ the vertue and power of God All the light that is in nature is like to the sight of blinded Naturalists are all blinde like Sampson Sampson for as he without a guide could not finde one pillar of the house no more can naturall vnderstanding finde out so much as one of the articles of our faith nascimur vniuersi viâ— ciuitatis prorsus ignari we are all borne altogether ignorant of the way that leadeth to the Cittie of Wisest among them cannot preuent cheir miserable end more then Achitophel farre lesse the wrath to come God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle cals vs without a minde to know any thing pertayning to our owne saluation Whatsoeuer wisedome man hath without grace may lead him forward to euill but cannot teach him to eschew euill Achitophell was counted wise in his time and his wisedome and counsell as the Oracle of God but he had no wisedome to 2 Sam. 17. sore-see nor preuent his miserable end he hanged himselfe in his impatiencie yet is the wit of Naturalists in our time no better than his they are wise in their owne eyes and glories within themselues that by their subtile wits they haue gone through dangerous courses wherin others haue fallen yet they know not their end neither are sure that the politique deuise wherein they haue placed their confidence shall not at length be a snare to themselues Therefore the spirit of God vouchsafeth not vpon the men of this world the stile of wise men but calles them wise with a restriction they are wise saith Ieremie to doe euill Wiser Ierâ— 4. 22. Luke 16. 8. Compared to Howlets Basil hexam hom 8. saith our Sauiour in their owne generation than the children of God Basil properly compares them vnto Howlets which see something in the night but nothing in the day such are worldlings they haue some vnderstanding of the works of darknesse but no iudgement how to approue themselues to the light of God wise to compasse things present but carelesse for those which are to come Where if it be demaunded why then doth the Apostle attribute wisedome to them who walke after the flesh it is answered Prudentia dicitur cum res stulta sit quia sic ipsis videtur it is called wisedome because so it seemes to them The carnall man and the Christian eyther of them iudgeth other to be foolish who haue it albeit in very deede it be foolishnesse The iudgements of the carnall and Christian man are so different that either of them esteemes another foolish but the one iudges with a warrant the other not so the spirituall man discernes all things he sees by the light of God that the 1. Cor. 2. 15. wisedome of worldlings is folly but the naturall man so rests on the conceits of his owne mind and hath such liking of the course of his owne life that it seemes strange to him the Christian runnes not with him into the same excesse of ryot 1. â—â—t 4. 4. therefore he speakes euill of him disdaines him as a foole yea the preaching of the Gospell he accounts foolishnesse no meruaile then he esteeme them fooles who order their liues according vnto it When our Sauiour preached and Ioh. 8. 48. wrought miracles among the Iewes they said he was possest and had a Diuell When the Apostles filled with the holy Ghost preached to euery Country people in their Acts 2. 13. owne language they were iudged to be full of new wine as if wine taught them to speake languages which they neuer learned and did not rather spoyle them of the vse of their mother tongue so quicke are Naturalists in discerning the workes of the holy Ghost But as for the iudgement of the carnall man which hee But the Christian iudges according to knowledge so doth not the carnall man giues out either of the person or actions of the spirituall man we are not to regard it because his light is darknesse but the spirituall man discerneth all things and iudges of the miserable estate of the naturall man with light and vnderstanding Festus may iudge wrongfully of Paul but Paul will not change his state with Festus nay not with Agrippa Euery controuersie will be decided one day both the wise and the foolish Virgins shall be knowne in their ranckes then shall Naturalists change their iudgement and confesse that these were wise men whom before they had condemned for Fooles for if they be wisest who see farthest before them as before we spake and can prouide for the longest time it is out of doubt that onely the Christian is a wise man who prouides for the eternitie to come A prudent man sees the plague before hand and hides himselfe but the foole goeth Pro. 27. 12. on and is snared But the wisedome of the spirit is life and peace This wisedome is our renued vnderstanding by the grace of
resurrection which for the same cause is called by our Sauiour the day of regeneration for then shall hee change our mortall bodies and make them like vnto his owne glorious body thus by his dwelling in vs haue we the reparation both of our soules and bodies The other benefit we enioy by his dwelling in vs is the 2 He prouides all necessaries where hee dwels Iren. cont val lib. 4. cap. 28. benefit of Prouision where he comes to dwell hee is not burdenable after the manner of earthly Kings but his reward is with him for he hath not chosen vs to be his â—aâ—itation for any neede he hath of vs sed vt haberet in quem collocaret â—ua beneficia but that he might haue some on whom to bestow his benefits non indigeâ— nostrâ— ministerio vt domini seruorum sed sequimur ipâ—um vt homines lumen sequuntar nihil ipsi praestantes sed beneficium a lumine accipientes hee hath no need of our seruice as other Lords haue neede of their seruants but we follow him as men follow the light giuing nothing to it but receiuing a benefit from it It falles commonly out that where men of meane estate Not like kings of the earth who oft times are burdenable to them with whom they lodge Aug. de verb. Apost ser 15. receiue to lodge those that are more honourable they disease themselues to ease their guests but if thou receiue this rich spirit of the Lord to lodge non angustabâ—ris sed dilataberis thou shalt not be straited but shalt be enlarged saith Augustine he knew the comfort hee reaped by this presence of GOD and therefore could speake the better thereof vnto others quando hic non eras angustias patiebar nunc implesti cellam meam non me exclusisti sed angustiam meam when thou Lord dwelst not in me much anguish of minde oppressed me now thou hast filled the cellers of my heart thou hast not excluded me but excluded that anguish which troubled me In a word the benefits wee receiue by him doe not onely concerne this life but are stretched out also to eternall life Dauid comprises all in a short summe the Lord is a light and defence hee will giue grace and glory and no good thing shall be withholden from them that Psal 84. 11. loue him The greater benefits we haue by the dwelling of Christ What duties of thankfulnes we owe to our Lord who dwels in vs. in vs the more are we obliged in our dutie to him O how should that house be kept in order wherein the King of glory is resident what daily circumspection ought to be vsed that nothing be done to offend him not without cause are these watch-words giuen vs grieue not the spirit quench Eph. 4. 30. 1. Thes 5. 19. not the spirit There are none in a family but they discerne the voyce of the master thereof and followes it they goe 1 That we discerne the voyce of our Master and obay it Math. 8. 9. out and in at his commandment if he say vnto one Goe he goeth if to another Come he commeth if the Lord be our master let vs heare euery morning his voyce and enquire what his will is we should doe with a promise to resigne the gouernment of our hearts vnto him for it is certaine he will not dwell where he rules not as he will admit no vncleane thing within his holy habitation so will he not dwell with the vncircumcised in heart the Lord will not take a wicked man by the hand nor haue fellowship with the throne of iniquitie If holy men when they see brothels Macar hom 12. abhorre them and goes by them how much more shall we thinke that the most holy Lord will despise and passe by their soules which are polluted rather like to the filthie stewes of Sodome than the holy sanctuary of Sion for the Lord to dwell in And if hereby the weake conscience be cast downe reasoning That euery day we sweepe and water his chamber with the besome teares of repentance Zach. 13. 1. within it selfe alas how can my beloued dwell with me who am so polluted and defiled remember that the more thou art displeased with thy selfe the more thy Lord is pleased with thee for thy daily pollutions hee hath appointed daily washings in that fountaine which he hath opened to the house of Dauid for sin and for vncleannesse Sweepe out thy sinnes euery day by the besome of holy anger and reuenge and water the house of thy heart with the teares of contrition quoniam sine aliquo vulnere esse non possumus medelis Cyprian spiritualibus vulnera nostra curemus seeing wee cannot be without some wounds of Conscience let vs daily goe to the next remedie that with spirituall medicines wee may â—ure them chasting our selues euery morning and examining our selues vpon our bed in the euening And againe seeing we are made the Temples of the That in his Temple there want not morning and euening sacrifice holy Ghost there should be within vs continuall sacrifices offered vnto God of prayer and praising together with a daily slaughter of our beastly affections Among the Israelites Princes were knowne by the multitude of their sacrifices which they offered vnto God but now they who sacrifice most of their vncleane affections are most approued as excellent Israelites of the Lord who can best discerne an Israelite From the time the Lord departed from Ierusalems Temple the daily sacrifice and oblation ceased and where there is not in man neither prayer nor praysing Macar hom 28. of God nor mortification of his beastly lusts but the spirituall Chaldeans hath come in and taken away this daily sacrifice it is an euident argument that the Lord dwelleth not there Last of all let vs marke here that the Apostle sayth Bastard professors lodges this holy spirit in a wrong roome Ephe. 3. 17. this dwelling of the spirit is in vs it is not without vs the kingdome of God is within vs if he dwell he will dwell in our hearts by saith for he himselfe requires the heart As for them who lodge him in their mouths by professing him in their eyes by aduancing them to heauen in their hands by doing some workes of mercy and not in their hearts these are carnall men not spirituall pretend what they will hipocrites who drawes neere the Lord with their lips but their hearts are farre from him accursed deceiuers who hauing a male in their flocke vowes and sacrifices a corrupt thing vnto the Lord which I doe not speake as if I did condemne the outward seruice done in the body to the Lord prouiding it flowe from the heart Ye are bought with a price 1 Cor. 6. 20. therefore glorifie God in your body and in your spirit for they are Gods And this also is to be marked for the amendment of two Humble gestures of the bodie in
to his glorious body They who conuert many to righteousnesse shall shine like the starres in the firmament yea the iust saith our Sauiour shal shine like the Sunne in the firmament A shadow of this glory we haue in Christs transfiguration on mount Tabor his face shined as the Sunne and Mat. 17. his cloathes were white as the light Moses after forty dayes talking with God on the Mount came downe with so bright a shining countenance that the Israelites might not behold him what then may we think shall be the glory of the children of God when they shall be transchanged with the light of Gods countenance shining vpon them not forty dayes onely but for euer and euer And if euery one of their faces shall shine as the Sunne in the firmament O how great light and glory shall be among them all and if their bodies shal be so glorious what shall be the glory of their soule surely no heart can conceiue it not tongue is able to expresse it Fourthly our body shall be raysed spirituall which is 4 They shall be spirituall not so to be vnderstood as if our bodies should loose a corporall substance and receiue a spirituall substance but then shall our bodies be spirituall as now our Spirits by nature are carnall vvhich are so called because they are subiect to carnall corruption pressed downe and carryed away after earthly and carnall things so shall our bodies then be spirituall because without contradiction they shall obey the motions of the spirit the body shall be no burthen no prison no impediment to the soule as now it is the soule shall carry the body where it will without resistance where now it is earthly heauie and rends downeward it shall then be restored so lightsome and quicke that without difficultie it shall mount from the earth to meet our Lord in the Aire As our head ascended on the mount of Oliues and went through the cloudes into heauen so shall Acts. 1 11. his members ascend that they may be with the Lord they shall follow the Lambe where euer he goes Let vs beleeue it and giue glory vnto God for hee who is the worker of our resurrection is also the worker of our ascension If the wit of man be able to frame a vessell of sundry mettals that naturally sinckes to the ground to swimme aboue in the water how much more saith Augustine is God able to make our bodies to ascend vpward and to bide aboue albeit in regard of their naturall motion being heauie they tend downward Fiftly our bodies shall be raised impassionable free I 5 They shall be impassionable meane from such passions as may hurt or offend them such as terrour feare or griefe but not from the passions of ioy for no sense of the body shall want the owne obiect of pleasure to delight it and all for the greater augmentation of our glory Let vs therefore yet againe be admonished to vse our bodies in all holy and honorable manner vpon earth seeing the Lord hath concluded to make vs so honourable in heauen where otherwise thou that defilest thy body with vncleannesse is it not a righteous thing with the Lord to send thee to Gehenna a valley of vncleannesse looke for it assuredly if thou continue filthy still the Lord shall exclude thee out of heauenly Ierusalem thou shalt not enter into his holy Reu. 21. 8. habitation but thy portion shall be with the vnbeleeuing with dogs and with the abhominable who shall haue their part in the lake that burnes with fire and brimstone Last of all seeing the Apostle ascribes the cause of our Resurrection of the godly and wicked different resurrection to the spirit of Christ dwelling in vs it is to be enquired how then shall the wicked rise in whom Christ neuer dwelt by his spirit to this I answere that both the 1 In their causes the one rises by the citation of God the other â—y vertue of their vnion with Christ godly and the wicked shall rise but their resurrections shall be farre different in the cause manner and ends thereof As for the cause the godly shall rise by the efficacie of that quickning spirit of Christ dwelling in them they shall rise by vertue of their vnion with their head the Lord Iesus as his members receiuing that promised life from him for which they haue looked long and in hope whereof they laid downe their bodies willingly in the graue but the wicked shall rise by vertue of the powerfull citation of God by the blast of his trumpet to appeare in iudgement which they shal not be able to eschew They differ againe in the manner of their resurrection 2 In the manner the one with ioy the other with feare and terror for the one shall rise with ioy the other with terrour and feare the wicked shall no sooner looke out of their graues and see the face of the Iudge standing in the ayre but at once shame and confusion shall couer them that day of the Lord shall be vnto them a day of blacknesse and darknesse Their soules as soone as they enter into the body shall be vexed with new horrible feares hauing experience of that wrath which already they haue sustained out of the body the feare of that full wrath which they know in the last day is to be powred vpon them shall wonderfully astonish them glad would they be if they might creepe into their graues againe Reu. 6. 16. they shall wish that hils and mountaines would fall vpon them and couer them but all in vaine because they did in the body that vvhich they vvould they shall now by constraint suffer in the body that vvhich they vvould not And thirdly the ends of their resurrection are different 3 In their ends the one to glory the other to shame figured in Pharaohs two Seruants the one shall rise to life the other to shame and of this it is euident that the resurrection of the wicked is no benefite to them properly it is no resurrection no more then the taking of a malefactor out of prison to be executed on the scaffold can be called a deliuerie for their resurrection is to cast them out of one miserable condition into a worse they are taken out of the graue that they may be cast into the bottomlesse pâ—t of the wrath of God and this was properly figured in Pharaoh his two Seruants the Baker and Gen. 40. Butler both of them were taken out of prison but the one to be restored vnto his Office to minister before the King the other to be executed vnto death so shall both the godly and vvicked come out of the graue but the one to be for euer with the Lord to stand before his Throne ministring praises vnto him and comforted with the fulnes of ioy which is in his face the other to be banished from Gods presence and sent to euerlasting condemnation And
vnto himselfe but here the more wee pay the richer we are the doing of one good worke of seruice vnto the Lord makes vs both more willing and able to doe an other the talents of spirituall Graces being of that nature that the more they are vsed the more they are encreased and these should work in vs a delight to pay that debt which wee owe vnto the Lord. Last of all we marke vpon this word that the good wee Good works are debts therfore not merits doe is debt and not merit When one of your seruants saith Iesus hath done that which he is commanded will one of you giue him thanks because he hath done that which was Luke 17. 7. 8. 9. 10. commanded him I beleeue not hee applyeth the Parable to his Disciples and in them to vs all so likewise when you haue done all those thingâ— which are commanded you say that yee are vnpâ—â—fitable Seruants Our Sauiour commaunds vs plainely to doe well but as plainely forbids all presumptuous conceit of our merit when wee haue done well To speake against good workes is impiety and to presume of the merits of our best workes is Antichristian pride No man No penman of the holy Ghost did euer vse the word of merit led by the Spirit of Iesus did euer vse this word of merit it is the proud speech of the spirit of Antichrist search the Scripture and ye shall see that none of all those who spake by diuine inspiration did euer vse it yea the Godly Fathers who haue liued in darke and corrupt times haue alway abhorred it If a man could liue saith Macarius from the dayes of The Fathers thought it smelled of presumption Mac. hom 15 Adam to the end of the world and fight neuer so strongly against Sathan yet were hee not able to deserue so great a glory as is prepared for vs how much lesse then are we able to promerit it that is his owne word who so short a space are milâ—tant here vpon earth Praetendat alter meritum sustinere Ber. in Psal qui habitat Ser. 1. se dicat â—stus diei ieiunare bis in Sabbatho mihi adhaerere Deo bonum est let another man saith Bernard pretend merit let him boast that he suffers the heat of the day and that he fasts twise in the Sabboth it is good for me to draw neere the Lord and put my hope in him Meritum enim In Cant. ser 61. meum miseratio Domini non sum plane meriti inops quamdiu ille miserationum non fuerit for my merit is Gods mercy I shall not altogether want merits as long as he wants not compassion And againe suffiâ—it ad mâ—ritam sâ—ire quod non Serm. 66. sufficiant merita this is sufficient merit to know that merits are not sufficient this he makes more cleare in that Sermon of his de quadâ—uplici debito wherein hee declares how man is so many wayes debter to the Lord that hee cannot doe that which hee ought why then shall any man say that hee hath done enough cum nec mâ—llissimâ— imo nec minimae parti debitorum suorum valeat respondere seeing he is not able to De quadrupliâ—â— debito answer the thousand part no not the least part of that debt which hee oweth vnto God To liue Wee haue heard that wee are debters now haue Our life should declare whose Seruants and debters we are Philem. vers 19 wee to see wherein wee are debt-bound Wee owe to the Lord not onely those things which are ours but as sayeth Paul to Philemâ—n we owe him our selues also Euery mans life must declare who it is whom hee acknowledgeth for a Superiour and vnto whom hee submitteth himselfe a debter Shew me saith Saint Iames thy Faith by thy workes Iam. 2. 19. Mal. 1. 6. shew mee saith Malachie thy Father by thy Sonnely reuerence toward him let me know thy master by thy obedience and the attendance thou giuest him As Câ—sar mony is discerned by his image and superscription so the Christian is knowne by his conuersation hee walkes after the Spirit and by his deedes more then by his words hee disclaimeth the gouernement of the flesh But surely as Châ—isâ—stomâ— complained of bastard professors in his time so may wee in our time of many to vvhom wee are ambassadours An accusation of the carelesse Christians of our time in Christs name wee haue more then cause to feare we haue bestowed labour vpon you in vaine for I pray you what part of your liues giues sentence for you and proues that ye are Christians shall wee iudge by the place which ye delight Chrisost in Math. most to frequent are there not many among you oftner in the Tauerne then in the Temple silling your belly intemperately at that same time wherein the Sonnes and Daughters of the liuing God are gathered together into their fathers house to be refreshed with his heuenly Manna Shall we iudge you by your garments doe they not in many of you declare the vanity of your minds if we estimate you according to your companions what shall wee thinke but that ye are such as those are with whom ye delight to resort ye sit in the seat of scorners if thou seest a theefe thou runst Psal 50. with him and art partaker with the adulterers If wee try you by your language yee shal be found vncircumcised Philistims and not holy Israelites for yee haue learned to speak the language of Ashdoâ— ye speake as Micah complayned of Nihe 13. 26. Micah 7. 3. the wicked in his time out of the corruption of your soule making your throat an open sepulchre yee send out the stinking breath of your inward abhominations by your euill and vncleane speeches ye corrupt the minds of the hearers And thus seeing euery part of your life giues sentence against you as a cloud of many witnesses testifying that yee are vncleane what haue yee to speake for you to proue that yee are Christians shall your naked word be sufficient to do it no certainly for against it the Lord Iesus hath made exception before hand Not euery one that saith Lord Lord shal Math. 7. 21. enter into mâ— kingdome your works must be your witnesses and your deeds must declare who it is to whom ye acknowledge your selues seruants and debters Not to the flesh Sometime the flesh signifies the body It is a difficult thing so to nourish the body that we nourish not sinne in the body and in that sense we are debters vnto it for the couenant saith Bernard which the Lord hath bound vp betweene the soule and the body is not to be broke at our will but at the Lords will and in the meane time we are bound to nourish it but the flesh here is put for the sinfull lusts of the flesh and so we are not debters vnto it Take no thought Rom. 13. 14. for the flesh to fulfill
the sinfull lusts thâ—reof But alas the corruption of our nature is so great that without great circumspection we cannot nourish the body vnlesse wee also nourish sinne in the body many vnder pretence of doing duty to the one failes in the other so they pamper the body that they quench the spirit ouercome with gluttony they are not able to pray VVee are vvith the godly to keepe a meane betweene these two extremities as a ship if it be ouerladed Discipline whereby wee beat downe the body would neither be too strait nor too remisse is easily ouerwhelmed by the water or if it be too light and not ballassed is easily driuen out of the due course by the winde as a horse if he be hungred cannot serue his Master or if fed aboue measure waxes insolent and kickes against his rider so is it with the body neither would it be so weakened that it be not able to performe the works of Christian Ephra Syr. lib. 1. cap. 9. duty neither yet so pampered that it become a burthen to the soule and an impediment to spirituall exercises But in this age we neede not greatly to admonish men of the one But most men faile in excessiue pampering the body extremity the debt men owes vnto their bodies is payd with a large measure and running ouer it is not onely serued to necessity but so ouercharged with superfluity that oftentimes it loathes and abhorres those aliements by which it liues the soule in the meane time put to a sober dyet left famished without any morsell of heauenly bread whereby it should be refreshed and strengthened whereof it comes that the lusts of the flesh waxe strong and the life of the spirit wonderfully decayes Though the other member of the opposition be not here Many Lords striuing for mans superiority and to haue man their seruant exprest yet it followes necessarily wee are debters to the spirit And so wee may gather of these words how there are sundry Lords striuing for the superiority of man The World with her pleasures allures man to follow her but pretend what shee will in truth her word is decipâ—â—ra The flesh would haue man a seruant to her lusts she wants not her baytes wherewith to beguile him but in truth her word is infiâ—iam Sathan strongest of the three vsurpers superiority ouer man hee craues that man should fall downe and worship him hee wants not promises enough faire in show but in truth his word is interficiam Iesus Christ our lawfull Lord he also cals vpon vs and exhorts vs to serue him hee hath life in the one hand durable riches and honour in the other and in truth his word is râ—ficiam I will refresh you Now in this strife to whom shall we yeeld our selues but vnto him who cryes reficiam Let vs therefore say with Dauid O Lord no wight can make title to me but onely thou all others that exact Psal 119. 94. But forsaking the rest wee should yeeld our selues seruants to Christ and why any seruice of vs are but vncouth Lords to whom we are not oblieged they are but tyrants striuing to oppresse vs Câ—rtant in me de meipso cuius potisâ—â—mâ—m esse videar they striue saith Bernard within me about me to which of them chiefly I should seeme to appertaine but O Lord Iesus I am thine I haue no King but thou come therefore and raigne in mee and remoue these offences out of thy kingdome happy are they who can so render themselues to the Lord for in the houre of death what is it that men craues more then that the Lord Iesus should acknowledge them for his who will not in that houre beg that mercy at the hands of God Lord receiue my Spirit but assuredly if thou yeeld it not to him in life when he requires it he shall not receiue it from thee in death when thou wouldst tender it to him â—he Lord graunt that in our whole liues wee may acknowledge our selues as debters of daily seruice vnto him so shall the Lord in death welcome vs as his faithfull seruants and receiue vs into his rest Verse 1â— For if yee liue after thâ— flesh yee shall dye but if yee mortifie the deedes of the body by the spirit yee shall liue THis word of the Lord pronounceth before The Apostle stands here as a messenger of mercy with a sword in his mouth to terrifie men from the way of death hand vpon you who liue after the flesh a condemnatorie sentence yee shall dye which how euer yee esteeme to be light when you heare it yet yee shall finde it heauy vvhen it shall be executed vpon you To you againe who mortifies the deedes of the body by the spirit there is here pronounced an absoluatorie sentence yee shall liue vvhich in the end shall yeeld you comfort surpassing all that the pleasures of sinne or gaine of vngodlinesse can afford vnto you As that Cherubin therefore stood in the entry of Paradise with the blade Gen. 3. 24. of a shaking sword to keepe Adam from the way of the Not like that Cherubin a minister of iustice to hold Adam out of paradise Tree of life so the Apostle stands here betweene vs and death with a sentence like a two edged sword in his mouth to keepe the sonnes of Adam as farre as hee can from the way of death the one stood as a minister of Gods iustice the other stands as a messenger of mercy The Lord hath sworne by himselfe as I liue I desire not the death of a sinner Ezâ— 18. 32. but that he should returne and liue he iustifies his word by his Both the word and deed of the Lord declares that he craues not the death of a sinner deed in that in all ages of the world he hath sent out messengers to warne them to goe by the way of death so that now if any man perish it is because he stops his eares at the warning of the watchman of God for thou canst not say but Moses and the Prophets Iesus Christ and his Apostles and Preachers haue met thee in the way of thy sinne and warned thee many a time by the word of the Lord that if thou walke on that way thou shalt assuredly dye where thou passing by them all rushest headlong after the lusts of thy flesh and so thou perishest and thy blood shall be vpon thine owne head As the Apostle to the preceding exhortation annexed an argument a debito from that which we are bound to doe so now hee subioynes another argument partly a damno from the losse wee incurre if wee doe it not in these words if yee liue after the flesh yee shall dye and partly a commodo from the vantage we shall reape if we doe it in these words if yee mortifie the deedes of the body by the spirit yee shall liue If wee were such men as wee should be the former exhortation That the
Fiue sorts of feare consider that there are fiue sorts of feare mentioned in the booke of God The first is a naturall feare the second a carnall feare the third â— seruile feare the fourth a filiall feare the fist a Dâ—abolicall feare The naturall feare is one of the affections of the soule 1 A natural feare created by God Adam was endewed with it in the state of innocencie and our blessed Sauiour wanted it not of whom it is written that when hee entred into the garden he began to be afraid As for carnall feare the obiect whereof is flesh 2 A carnall feare or at least that which flesh may doe it is a great enemie to godlinesse and therefore our Sauiour forbids it feare not Mat. 10. 28. them who are able to kill the body but feare him who is able to cast both soule and body into hell fire yet are the dearest of Gods children subiect vnto it This feare made Abraham deny that Sarah was his Wife made Peter denie that Christ was his Lord this feare made Iâ—nas refuse to goe to Nâ—niuie and made that worthy Prophet â—amuâ—â— vnwilling to annoint Dauid for he feared least Saul should slay him yet are they so subiect vnto it that the feare of God at length ouercomes in them The third soâ—t is seruile feare the obiect whereof 3 A seruile feare is the iudgements of God onely and this is proper to the wicked they feare the plagues of God but so that they loue their sinnes and hates and abhorres euery one that doth snibbe or restraine them in the course of their sinnes The 4 A filiall feare fourth is filiall so called because it is proper to the sonnes of God they doe not onely feare him for his iudgements but loue him and feare him for his mercy mercy to with thee Psal 130. 4. O Lord that thou mayst be feared As for the Dâ—abolicall feare 5 A Dâ—abolicall feare Saint Iames saâ—th the Diuels know there is a God therefore they feare and tremble thâ—y haue receiued within themselues Iames. 2. 19. the sentence of damnation they know it shall neuer be recalled they seeke no mercy nor shall they obtaine it and the seruile feare of the wicked shall at the last end in this desperate feare of the damned finding themselues condemned without all further hope of mercy they shall tremble and feare continually Of this it is euident that the feare whereof here he speaks From what sort of feare we are exempted is the first part of filiall feare namely a feare of that punishment which is due to sinne and to the godly is an introduction to worke in them feare of God for his mercies conioyned with loue so then his meaning is cleare albeit in the time of your first conuersion you were striken with a feare of that wrath which is the recompense of sinne yet now the spirit of adoption hath not onely released you of that feare of damnation which you conceiued at the first through the knowledge of your sinnes but hath also made you certaine of saluation and assured that God is become your Father in Christ Iesus In the wicked the feare of Gods vvrath once begunne encreases daily till it proceede as I spake to that desperate feare of the damned but in the godly the feare of Gods In the godly feare prepareâ— a place for the perfect loue of God and then departs it selfe iudgements is but a preparation to the loue of GOD feare shall not alwayes abide in their hearts for when God shall crowne them with his mercies and his loue in them shall be perfect then perfect loue casts out feare therefore Augustine compares the feare of Gods iudgements in the godly to a Needle that goes through the â—eame and prepares in it a place for the thread which is to remaâ—â—e so doth the feare of Gods iudgements goe through the secret seames of the heart and prepares a place for the loue of God which shall abide and continue for euer in the godly when feare shall be away The Lord at the first deales hardly vvith Mat. 15. his children as our Sauiour delt with the woman of Câ—naan whom he comforted at the last and as Ioseph entreated his brethren roughly whom at the last for tender compassion hee embraced with many teares but all these terrours and feares wherewith GOD humbles his owne are but preparatiues to his consolations at the length hee shall make it knowne to them that he is their louing father as for the wicked though they haue not suffered from their youth the terrours of God it is because they are reserued for them Neither are they euen now exempted from their owne But in the wicked feare of wrath once begun encreases till it proceede to desperate feare feares for albeit there were none to reproue them their owne consciences sends out accusing thoughts to terrifie them and if at any time they shall heare the word of God faithfully and with power deliuered vnto them then doe they much more tremble feare for the word strengthens the conscience to accuse and terrifie them but feare is both the first and last effect it workes in them and therefore is it that being so oft disquieted with hearing of the word as Foelix was with the preaching of Paul they are no more desirous to heare it but rather hates it and abhors it because it testifies no good vnto them more then Micaiah did to Achab and so they neuer attaine to this other operation of the spirit they are not transchanged by hearing into the similitude of the sonnes of GOD neither receiues that comfort which comes by feeling the loue of God in Iesus Christ The spirit of Adâ—ption Adoption is eyther naturall or Adoption is eyther naturall or spirituall spirituall the spirituall Adoption is eyther of a whole Nation and so the Apostle saith that the Adoption pertained to the Israelites because the Lord chose them to be a peculiar people to â—iâ—selfe or then it is of particular men and so it is a benefit belonging to the children of GOD onely What naturall Adoption is and of it speakes the Apostle in this place Naturall Adoption the Lawyers define it to be â—ctum legâ—â—imum â—â—itantem naturam repertum ad corum sâ—latium qui liberos non habent A lawfull act imitating nature sound out for the comfort of them who haue no children of their owne but spirituall adoption differs farre from it for it is a lawful act not How the spirituall Adoption excels aboue the naturall imitating but transcending nature found out by the Lord our God not for the comfort of a Father that wants children but for the comfort of children that wants a Father We being by nature miserable orphanes hauing no Father to prouide for vs it pleased the Lord our God to become our Father in Christ and to make vs by Adoption his sons and daughters not for any
one to call vpon God but now alas where one with a contrite hart cryes to God for mercie how many by continuance in sinne cryes to him for iudgement what maruell then the arme of the Lord be shortned toward vs and he doe not help vs As they who resolue to lift any heauie burthen ioyne As many hands lift a burthen importable to one so their hands together vnder it and so by mutuall strength makes that easie to many which were impossible to one so when we are assembled together to lift from off our heads by vnfayned repentance that burthen of the wrath of God which our sinnes hath brought vpon vs if there be among vs no deceiuers but that euery man in the sinceritie of his heart ioyne his earnest supplication with the prayers of his brethren what a blessing may wee looke for Take heede therfore how you behaue your selues in the holy assemblies of the armes of God how you cry with your brethren if yee be deceiuers yee shall not be partakers of that blessing which shall come vpon them vvho worship him in spirit and truth where they shall goe home to their houses iustified and reioycing through the testimony of the spirit that their sinnes are forgiuen them ye shall go out as Cham went out of the Arke more prophane than yee came in with the curse of God vpon you because yee set not your hearts to seeke his blessing Neither is this vnion of our desires onely to be obserued Not in publike prayers onely but in priuate also is vnion in Prayer commended in our publike prayers but in our priuate also so our Sauiour taught vs to pray as remembring others with our selues Ouâ— Father and not my father onely to tell vs that in the armes of our affections wee should present our brethren to God with our selues We greatly offend the Lord when wee haue finished our prayers so soone as wee haue powred out some few petitions for our selues as if Gods glorie vvere to be aduanced in no other but in vs alonely If Abraham prayed for Sodome because he knew that Lot was in it shall we not pray for Ierusalem wherein are so many of his sonnes and daughters his Lots indeede and chosen inheritance Wee are now all in Christ made Priests to our God and Reu. 5. 2. 6. therefore as Aaron when hee went in before the Lord carried with him on his breast in twelue precious stones the names of the twelue tribes of Israel so are wee in our prayers to God to present in our hearts with our selues the rest of our brethren This is for them who forgets the fellowship vvhereunto They are bastard children who pray for themselues and not for Ierusalems peace they are called vvhile they professe themselues to be the daughters of Ierusalem and yet neglect to pray for her peace they declare themselues to be but bastard children Yet their negligence is tolerable in regard of the malice of others who make a iest with their mouthes at the diuisions of Reuben and with the prophane Edomite reioyces at the desolation of Israel they encrease with their speech the disease of the paralitique body of this Church but labours not to binde it vp by their prayers with cursed Cham they make a sport of the nakednesse of their father if they can see it but couers it not with blessed Sem therefore shall his blessing be far from them Wee cry Prayer is called a crying not in regard of the Praier why it is called a crying loudnesse of the outward voyce but earnestnesse of the inward affection It is true that in publike prayers hee who is the mouth of the rest should speake so that others may follow him and know vvherein they should say Amen neither is it vnlawfull in priuate Prayer circumstances of time and place permitting it yea rather the voice rightly and sincerely vsed is profitable to waken the affections to hold vp thy hands vvith Moses to lift vp thine eyes toward Exod. 17. Acts 7. Psal 108. Iudg. 5. God with Stephen to aduance thy voyce vvith Dauid if with these also thou ioyne thine heart as did Deborah this is to make a sweet and pleasant harmonie vnto the Lord. Yet none of these the last accepted is absolutely necessarie Vse of the tongue not absolutely necessary in prayer Exod. 14. 15. 1 Sam. 1. 12. 13. in Prayer Moses his tongue was silent at the red Sea for any thing we read yet his affection and desire vvas a loud crying voyce vnto God Anna in the Temple powred out her hart vnto God suppose Eli heard not her voice The Lord needes not the tongue to be an interpreter betweene him and the hearts of his Children he that heareth without eares can interpret the prayers of his own children vvithout their tongue Some prayes vvith their lips onely these are accursed deceiuers For the Lord knows the first conception of prayer in the heart Luke 1. let vs leaue that to hipocrites some praies both with heart and mouth and these doe vvell to glorifie God vvith both because hee hath redeemed them both others haue their tongues silenced and can speake no more then Zacharie when hee vvas stricken with dumbnesse yet are the desires of their hearts strong cryes in the eares of the Lord of hoasts hee that knew Ieremy and Iohn the Baptist in the wombe and saw Nathaniel vnder the figge-tree doth also know the prayers of his children conceiued in their hearts though they should neuer be brought forth by speach of the mouth and this for their comfort who through extremitie of sicknesse or otherwise are not able to vse their tongues in prayer to God Farther wee learne here that the Parent which begets The Parents of Prayer Prayer is the Spirit of Adoption the mother that conceiues it is the humble and contrite heart for no proud vncleane and hard heart can pray vnto God the wings whereby it The wings whereby praier ascends ascends are feruencie and an heauenly disposition feruency is noted in the word of Crying for as in crying there is an earnestnes of the powers of the body to send out the voice so in prayer should there be an earnestnesse of the powers of our soule to send vp our desires As incense without fire makes no smell and therefore the Lord commanded it to be sacrificed with fire in the Law so prayer without feruency sends vp no sweet smell vnto the Lord. Our heauenly disposition required in prayer is collected out of this that hee to whom wee speake is our Father in Heauen if our mindes be earthly we can haue no communing with him that is in heauen wee must therefore ascend in our affection enter within the vaile if wee would speake familiarly with our Father Prayer this manner of way sent vp and presented to our aduocate and intercessor the Lord Iesus out of the hand of Faith cannot but returne a fauourable answere if
to come giues his iudgement here of both thus much after reasoning I conclude or after iust reckoning this is the summe which I collect and gather here then are two circumstances which greatly amplifies his purpose one that hee sets not downe this as an vncertaine opinion but as a most sure conclusion gathered out of good reason And againe that it is the conclusion of such a one as by experience knew both what experience the Apostle had of our present suffering hee telleth vs 2 Cor. 11. what experience he had of the glory to be reuealed he tels vs 2 Cor. 12. so that his words wee are to consider this way let other men count and reckon as they will this is my reckoning who haue proued them both there is no comparison betweene them What knowledge hee had of the weight of our present sufferings he tels you by a three-fold vniuersalitie first that he had suffered all kinde of crosses hunger thirst colde nakednesse rods stonings imprisonings secondly that he suffered in all places in the sea in the land in the Citie in the wildernesse where euer he came to preach the Gospell there was he persecuted by some one sort of trouble or other thirdly that hee suffered of all sorts of persons both of the Gentiles and of his owne nation both of open enemies and of false brethren Againe as for his experience of the glory to be reuealed hee tels you how he was taken vp into Paradise and there heard such words as cannot be reuealed This conclusion therefore is the more The one he tasted in his iourney from Ierusalem to Illiricum the other in his iourney from earth to heauen to be esteemed of vs because hee who giues out this iudgement of the excellencie of the one aboue the other is such a one as had experience of them both hee made a iourney on earth from Ierusalem to Illiricum all which way preaching the Gospell hee suffered many afflictions he made another iourney from earth to heauen whether in the body or out of the body hee could not tâ—ll and there he saw that inutterable glory and comparing with himselfe these two together hee giues out this for a finall sentence that all our present afflictions are but light in respect of that infinite weight of glory to be reuealed As for worldlings we are not to stand vpon their testimonie for as hee cannot giue out right sentence between two parties that heares not both their causes so cannot the worldling who knowes something both of the pleasures and sorrowes of this life but nothing of the ioyes which are to come consider how farre the life to come is to be preferred before this and therefore albeit in the conclusions of his heart he giue out sentence in fauour of the life present wee are not to regard it because he hath not heard nor considered that which tends to the commendation of the other Wee see then here how that our strength in trouble is How the certaintie of the glory to come mittigates our present trouble greatly encreased by the sight at least by the certainty of that glory which will be the end of our trouble this sight made the Apostle count light of his present sufferings let Stephen haue his eyes in prayer to see the Heauens opened and Iesus standing at the right hand of God and he shal not be moued with the stones which the Iewes violently throw at him let Moses see him who is inuisible and he shall not feare Pharaoh let him see that recompence of reward and he shal be better contented to suffer rebuke with the people of God than to enioy the treasures of Egypt this is that which made the Martyres stand exulting reioycing euen then when Infidels tormented their bodies If they had been in the body they had felt the paine and it had disquieted them nunc vero non mirum si exules a corpore dolores non sentiant Ber. in Cant. ser 61. corporis but now no meruaile that being out of the body they felt not the dolors of the body and where thinke yee was then the soule of the Martyr certainely in a sure place euen in Petra in the rocke inuincible in the bowels of Christ non sua sentit dum Christi vulner a intuetur he feeleth not his owne wounds while as stedfastly hee sixeth his eyes vpon the wounds of Christ neither will he be afraid for the losse of this life who hath laid hold vpon eternall life and is made sure of a better Let vs therefore pray vnto God diligently that our eyes It should make vs despise both the threatnings allurements of men may be opened to see the riches of that glorious inheritance that as wee speake and heare of it so in like manner wee may see and feele it for the sight thereof makes all trouble easie yea causeth the bitternesse of death to passe away if the world threaten vs with her terrours let vs remember they are not comparable to Gods terrours let vs Mat. 10. â—8 not feare them who killeth the body and are able to doe no more but let vs feare him who is able to cast both soule and body into hell fire Mâ—naâ—ur homo carcerem Dâ—us gehennam for vvhat comparison is here vvhen a man threatens thee with prison and God threatens thee with hell And if againe the world promise reward and allure vs with her pleasures let vs remember they are not comparable to Gods pleasures In all such tentations wherein wee shall be solicited to loose a good conscience for the gaine or glory of the world let vs answere our tempters as those forty Martyres answered the Emperours deputie who by promising many rewards would haue entised them to make Apostasie from Iesus Christ putas ne te tantum posse dâ—re quantum cripere contendis thinke yee said they that yee are able to giue vs Men cannot giue vs so much as they would take from vs. so much as yee would take from vs non â—ccipimus honorem vnde nobis nascetur ignominia wee will none of that honour out of which ignomie and shame shall arise vnto vs a worthie answere indeede for though we should gaine the whole world and loose our owne soule what recompence can that be vnto vs Afflictions The Apostle commonly by two names expresseth How afflictions are Gods wine-presse to the godly to presse out and make manifest his grace in them our troubles sometime hee cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first name they receiue in regard of the malice of our persecuters who presse vs and are vnto the Godly the wine-presse of God to presse out that sap and iuice of grace which is in them which how euer they doe for the worst the Lord turnes it vnto the best making thereby that grace which lurked in them before manifest vnto others like vnto the good vvine berryes of
to confirme them that the sight of the other should not confound them Somtime againe the Lord in the middest of trouble giues his children such comfort as deuoures all their present sorrowes to Peter in the prison there appeared an Angel and a light shining round about him and Iacob banished from his Fathers house sees a more comfortable vision at Bethel than any that euer hee had seene at home but albeit the Lord deales not alway with all his children as hee did with these yet are they all sure of this comfort glory shall be the end of their sufferings To be reuealed The Apostle calleth it a glory to be reuealed Our glory is prepared but not reuealed hee telleth vs in another place that it is prepared already yea it was prepared before the foundation of the world but it is not yet reuealed beatitudo illa comparari hic Aug. de Sanctâ—s ser 46. potest possideri non potest that felicitie may be obtayned here but cannot be possessed here Ne itaque quaeras in via quod tibi seruator in patria seeke not therefore that in the vvay which is kept for thee till thou come to thy countrey let vs possesse our Soules in patience waiting for that which in this life is neyther reuealed nor can be possessed Moses besought the Lord to shew him his glory and he receiued Exod 33. 18. this answere No man can see it and liue and vvhen that glory filled the Tabernacle it is said that Moses could Exod. 40. 38. Moriamur vt viuamus not enter into it Seeing it is so that our wretched nature can not abide that glory and we cannot liue and see the Lord let vs prepare our selues with ioy and contentment to dye that we may see him And in the meane time by that glory which God hath Yet by the glory reuealed we may iudge of that glory which is not reuealed Aug. de temp ser 9. 9. reuealed in his workes let vs iudge of that which is not reuealed if these workes of God vvhich wee see be so beautifull what shall wee thinke of those we see not out of all doubt among all the workes of God those which are inuisible are most excellent as the body of man is a beautifull vvork manship but not comparable to the soule This glory I count it the highest degree of eternall life the first is Righteousnesse the second Peace the third Ioy the fourth is Glory Righteousnesse breeds Peace and Peace breedes Ioy and our Ioy shall be crowned with glorie if the doing of the workes of righteousnesse bring such comfort to the minde as the godly finde in experience how shall our comfort abound when we receiue the reward of righteousnesse Ber. in Cant. Ser. 47. God is good to them who seek him much more vnto theÌ„ who finde him which is Glory Si sic bonus es quaerentibus te qualis es assequentibus if thou Lord be so good to them who seeke thee vvhat shalt thou be to them vvho finde thee vve may be assured that these first fruits of the Spirit and the earnest of our heauenly inheritance wherin now stands our greatest comfort shall appeare as nothing vvhen that masse of glory shall be taken vp and communicated vnto vs. As the light of the Sunne when it ariseth obscures the light of the Moone and Starres so that glorie when it shall be reuealed shall obscure those our ioyes which now we esteeme to be greatest Adeo enim pulchra est facies illa vt illa visa Aug. de temp ser 49. nihil aliud possit delectare for so pleasant is that face of God that they vvho once see it can be delighted vvith no other thing The Queene of the South heard very much of Salomâ—ns wisedome and of the glorie of his Kingdome but as she confesseth herselfe the halfe of his glory vvas not told We shall see much more in heauen than we can heare of it her and so shal we one day not onely say with the Psalmist As we haue heard so haue we seene in the Cittie of our God but shall be compelled to acknowledge that the glory prepared for vs by innumerable degrees excels all that euer we heard of it Semper enim maiora tribuit Deus quam promittit Basil hexam for the Lord our God giues alwayes greater things than he promiseth And yet albeit we cannot speake of it as wee should let Meditation of the Glory to come recommended to vs. vs meditate vpon it as vvee may where the Apostle is silent vvho can speake when hee was rauished to the third heauens hee heard such vvords as hee could not vtter and againe the eye neuer saw the eare neuer heard those things which God hath prepared for them who loue him facilâ—â—s inuenimus quid ibi non sit quam quid sit it is more easie to Aug. de verb. dom ser 64. tell what that life is not than to tell what it is yet certainly the Lord would neuer vse it as an argument to comfort vs in trouble were it not that it is his will that wee exercise our mindes in the consideration thereof When the Lord first promised to giue Abraham the land of Canaan for inheritance hee commanded him to rise and walke through the land to view the length and the breadth thereof albeit he was not to put him in a present possession thereof yet the Lord vvill haue him to view it that the sight of that which GOD had promised might sustaine and comfort him till the day of possession came so vvee though vve be not presently to be entered into possession of our heauenly Canaan yet seeing the Lord hath so commanded vs let vs now and then goe with Moses to the toppe of Pisgah and view it that is let vs separate our soules from the earth and ascend by prayer and spirituall meditation and delight our selues with some sight of that land as it shall please the Lord to giue it vnto vs. There are foure principall names by vvhich the holy Our estate in heauen expressed vnder foure most comfortable names Spirit in Scripture expresses that felicitie of the Saints of God in heauen first it is called a life and such a life as is eternall secondly it is called a glory and such a glory as is a crowne of glory and that of infinite vvaight thirdly it is called a kingdome and such a kingdome as cannot be shaken Heb. 12. 28. fourthly it is called an inheritance and such an inheritance as is immortall vndefiled and that fades not away Tell O man what is it thine heart vvould haue Is there any thing thou louest better than life is there any better life then a life of glory is there any greater glory than a kingdome of glory is there any surer kingdome than that which is thine by the right of an immortall and permanent inheritance and yet these are the excellent
things prouided and reserued for them vvho patiently suffer vvith the Lord Iesus Christ But to insist in the words here vsed by the Apostle let Foure things marked here concerning the life to come vs consider in them these foure things First the excellency of it in the word glory Secondly the eternitie of it vvhich is to be collected of the secret opposition made betweene it and our present sufferings which are now Thirdly the manifestation of it in this that he saith it is yet to be reuealed Fourthly the veritie and soliditie of it in that he saith it is to be reuealed in vs. First then the excellencie of that life is to be considered 1 The excellency of it in the word glory There shall be there no base nor contemptible thing all shall be glorious that is there and our estate then shall be an estate of glory Now we see the Lord but through a vaile and in a mirrour but then wee shall see the Lord face to face and shal in such sort behold his glory that wee shall be transformed into it This change as vvitnesseth the Apostle is begun by the sight of God vvhich we haue in the Gospell for euen now wee behold as in a mirrour the glory of the Lord with open face and are changed from glory to glory by the same image by the spirit of the Lord but in heauen this change shall be perfected and we shall be fully transformed into his holy similitude so that nothing shall be left in vs but that which is his own workmanship O how hath the Lord magnified his mercy toward vs he hath raised our honour from the dust and deliuered our soules for the lower hell and hath made vs to sit with himselfe in the highest places where we shall be filled with the ioyes which are at his right hand wee shall drinke of the riuers of his pleasures in his light we shall see light and be transchanged by the light of his countenance Moses was fortie dayes with GOD vpon Mount Sinai Fortie dayes company with God changed the face of Moses how much more c and his face shined so brightly that when hee came downe the people of Israel might not behold him if fortie dayes remayning with God did so transchange him how shall wee be changed who shall for euer abide with him neuer any more come downe from him Our Sauiour Christ saith that the face of the iust shall shine in that day like the Sunne in the firmament O what glory shall be among them all when the glory of one shall be like the brightnesse of the Sunne et qualis tunc erit splendor animarum quando solis habebit claritatem Aug. ad frat in Erem lux corporum and when the light of that bodie shall be like vnto the light of the Sunne how great thinke yee shall be the shining light of the soule Those three disciples If our bodies shall shine as the Sunne what shall our soules be that were with our Lord vpon Mount Tabor vvere so filled vvith ioy at the glance of his glory vvhich they saw that they vvished they might bide there for euer how then shall vve be rauished when wee shall see that full manifestation of his glorie we shall neuer desire to remoue out of that mountaine of God another heart shall be giuen vs and vve shall become other men then wee are so that as a little drop of water powred into a great vessell full of wine looseth both the taste and colour of vvater and becomes wine or as iron put into the fire takes on after a sort the nature of fire and as the ayre illuminated with the bright shining Sunne seemes not so much to be illuminated as to be light it selfe so our soules and bodies when the glory of God shall shine vpon them shall be so wonderfully transchanged that after a sort we shall become partakers of the diuine nature Beside this the excellency of that glory shall yet better appeare All the companions in that glory are first borne all noble mē of strength and dignity if we consider the companions with whom we shall be glorified there is the congregation of the first borne al of them are men of excellent strength and dignitie not of base linage but noble indeede for by their second birth they are the Sonnes of God and brethren of the Lord Iesus The Citizens of Tyrus are described by Esay to haue been companions to Princes but in that heauenly Ierusalem euerie Citizen is a crowned King and none but Kings are freemen of that citie knit among themselues by the band of one Spirit into so holy a communion that euery one of them accounts the ioy and glory of his brethren an increase of his owne ioy It is not there as here vpon earth where the The glory of one of them augments the glory of another ioy of one is the cause of sorrow to another the light of the Sun darkneth the Moone and the light of the Moone obscureth the light of the Stars if the one halfe of the earth be illuminated the other is left in darknesse but there the light of one augments the light of another the glory of one shall be the glory of all euery one of them reioycing not onely because the lightsome countenance of God shines vpon themselues but also because they see their brethren admitted to the fruition of the same glory But among all those with whom wee shall be glorified Specially the sight of Iesus Lord of that familie shall encrease our ioy there is one companion of our glory vvho aboue all the rest shall breed vs exceeding delectation Iesus Christ the man O with what boldnesse and spirituall reioycing shall wee stand in among the holy Angels vvhen vvee shall see the Lord of the house the Prince of glory clothed with our nature Now we are sure that our Redeemer liueth and wee shall at the last day see him in our flesh wee our selues shall see him our eyes shall behold him and none other for vs and herein is our comfort that albeit as yet vvee haue not seene him vve loue him and reioyce in him vvith ioy vnspeakeable and glorious And of this ariseth vnto vs some resolution of that doubt Whether we shall know one another in heauen or not which commonly is moued whether one of vs shall know another in heauen or no shall wee know the Patriarches the Prophets the Apostles it is true that these naturall delights which now wee haue one of vs in another shall vanish yet as I haue said the ioy that shall arise vnto vs of the glorification of others leadeth vs to thinke that we shall know them Peter Iames and Iohn did they not know Moses and Elias talking vvith the Lord Iesus albeit they had neuer seene them before and did not Adam so soone as hee wakened out of his sleepe know Euah that shee was bone
confidence on GOD and here the creature is brought in teaching vs to become weary of our present seruitude of sinne and to long for our promised deliuerance This is that miserable estate whereunto man is brought How farre man by apostacie hath degenerated from his originall glory by his apostacie from God In the beginning man was made Lord and gouernour of all the creatures in one day he called them all before him and gaue them names according to their kindes as one who knew them better in their nature and vertue then they did themselues and they all by comming at his call to his Court acknowledged him vnder God their superiour and Lord this was a part of mans glory in the beginning but now falling away from God hee hath also so farre degenerated from his owne kind that he is become inferiour to the beasts as Balaam Asse was wiser then his maister so the creatures in their kind reprooue the foolishnes of man who was their Lord. Waiteth The word import a continuall act of expectation The waiting of the creature may make man ashamed that waites not for that glorie their expectation expecteth this earnest vvaiting of the creature may make vs ashamed of our blockish dulnes that haue not our mindes and hearts set continually vpon that day of our redemption notwithstanding that exhortation belongs vnto vs that wee should looke for that day and hast vnto it As the creatures were not made for themselues 1 Pet. 3. but for vs so they shal not be restored for themselues but for vs for the greater augmentation of our Glory and if they who shall haue but the second roome long for that day how should we long for it for whom that glory chiefly is prepared When the sonnes of God shall be reuealed The sonnes of The sonnes of God now are not reuealed God are now said not to be reuealed in two respects first because their persons are not reuealed secondly because the glory and dignity is not yet reuealed As for the persons In regard of their persons which now are not knowne of elect men it is true the Lord knoweth who are his and makes themselues also after their effectuall calling to know that they are his his Spirit bearing testimonie vnto their spirits that they are the sonnes of God he giues vnto them that new Name vvhich none knowes but they vvho haue it but now they are not so reuealed that they are knowne of the world For this cause the world knowes you not because Ioh. 15. 20. 22. it knowes not him The good wheate of the Lord is now so couered with chaffe and his excellent pearles are locked vp in earthen vessels the vessel is seene and contemned for the basenesse thereof the pearle is not seene and therefore not esteemed according to the excellencie thereof beside this there are many of the sonnes of God not yet come into the world and many already gone out of it whom vvee know not but in that generall assembly all the Saints of GOD shall be gathered together into one at the right hand of the Lord Iesus and shall be clearely manifested that the wicked their enemies shall know them and be confounded to behold them And of this ariseth a warning to vs all that none of vs This learnes vs not to despise other men because we know not what they are in Gods election despise another but that euen those who for the present are euill and contrary minded wee waite vpon them patiently proouing if at any time God vvill giue them repentance that they may come out of the snare of the Diuell The sons of God are not yet reuealed he that presently is an enemie in regard of his rebellious conuersation what knowest thou whether in the counsell of GOD hee be one of Gods chosen children or not and if hee be so thou maist be sure that ere hee dye the Lord shall conuert him if not of a persecuter to make him a Preacher as hee did Paul yet at least a Professour of that same truth which thou hast embraced Secondly not onely are the persons of Gods sonnes vnknowne but their glory also now is obscured and their life In regard of their glorie which now is obscured Col 3. 3. is hid with Christ they are accounted the off-scowrings of the earth and intreated in the world as if they were the onely men to whom shame and ignominie did appertaine yea their glory is not knowne vnto themselues euen those who haue receiued the new Name and the testimonie of the Spirit recording to them that they are the Sonnes of God when they looke to their contemptible bodies and abundant corruption in their soules they seeme vnto themselues to be nothing lesse than the sonnes of God I marke it that wee The sonnes of God shold not iudge of themselues by their present state may learne to beware of Sathans pollicie whereby he carrieth vs to iudge of our selues by our present estate which cannot but breed in vs horrible feare and doubtings To this craft let vs oppone that comfort of the Apostle dearely beloued 1 Iohn 3. now are we the Sonnes of God yet doth it not appeare what we shall be it is but the beginnings and not the perfection of grace and glory which we haue in this life by the beginnings let vs know that we are the sonnes of God and where we finde no perfection let vs not be discouraged remembring this is the time wherein the glory of the sonnes of God is not yet reuealed We are here againe further to consider that vvhere the Comfortable that where the Lord cals the rest of his works his creatures he calleth vs his sonnes Lord giues vnto the rest of his workes the name of a creature hee vouchsafes vpon vs the names of sonnes shewing vs that albeit in regard of creation we are his creatures and come vnder that same name with the rest of his works yet now in regard of his grace communicated vnto vs wee are much more than that which wee were by creation and in that respect more esteemed of by him then all the rest of his workes beside As a Father counteth much more of his sonne whom hee hath begotten than he doth of all other things he hath whatsoeuer so the Lord our God esteemes more pretious vnto him one of these his excellent ones whom he hath begotten in his beloued Sonne the Lord Iesus than he doth of all others besides For their sakes hee reprooues Kings hee alters the course of nature and turneth vp-side downe the state of things in the world yea he shall declare at length that they are his onely treasure from the time that once he gets them all gathered vnto him the administration of this world as now it is shall cease and take an end Oh that we could stirre vp our hearts to a thankfulnesse Our duty againe craues that in our heart wee
yet he offered vnto him his blessed mouth euen then when hee came to betray him he knew that a fearefull woe did abide him yet did he beare with him patiently till his time came for euery wicked man hath a particular day of iudgement assigned vnto him wherein he shall be rooted out as a noysome weed by the hand of God beside that generall destruction which abides them all But here least vnder pretence of that which I haue said What Christian Patience is men foster that Patience which is meeter to be destroyed let vs consider what this true Patience is which here is recommended wee may this manner of way define it out of Augustine Patience is a grace of the Spirit flowing from Grace and Hope qua aequo animo mala toleramus ne â—niquo bona illa deseramus per quae ad meliora peruentamus whereby we so suffer things that are euill that wee forsake not those things which are good by which we may attaine vnto those that are better this excludes foure sorts of men from the praise of Christian Patience First it excludes Ethnicks euen those chiefe Philosophers renowned for Patience it is true their ordinate behauiour may conuince the vnbridled affections of many Ethnicke Philosophers excluded from the praise of true Patience professed Christians In vvhich sence Basile commended Socrates yet cannot their patience deserue the praise of true vertue for neither did their suffering proceed from the Spirit sanctifying their hearts by Faith without which it is impossible to please God nor was the end thereof directed to his glory albeit as saith the Apostle after a sort they knew him yet did they not glorifie him and though they seemed omni virtutum genere praeclari to excell in euery kinde of vertue yet herein are they conuinced to be vniust quod dona Dei non retulerunt ad suum authorem that they returned not the gifts of GOD to the Author thereof but rather abused them to their owne vaine-glory and so fayling both in the beginning as also in that end whereunto they should haue beene directed they cannot haue the praise of acceptable vertues to GOD but are rather to be accounted shadowes of vertues than vertue indeed Quid enim illis cum virtutibus qui Dei virtutem Christum ignorant what haue they to doe with vertue who are ignorant of Christ the true vertue of God Certe verus Philosophus est amator Dei but the most excellent thing that euer they did flowed rather from a loue of themselues and their owne glory than from any loue of God The second sort of persons excluded from the praise of Worldlings sustayning great distresse for gaine are also excluded from the praise of true Patience true patience are worldlings who howsoeuer they endure very much and sustaine great distresse in their bodies and restlesse cares in their mindes yet haue not this end proposed to them that by the good which presently they seeke they may attaine vnto better Our Sauiour hath recommended to vs that patience whereby we possesse our soules hee counts not of those sufferings which men endure that they may possesse things which are without them for what is that possession worth whereby men possesse those things which are without them they themselues being possessed within of worse than themselues They are called Lords and are the seruants of seruants haue Villages Cities and multitudes of men vnder their commandement and they themselues are captiued slaues vnder the seruitude of Sathan but that Patience is praise worthy whereby we possesse our soules in patience euen then when we sustayne greatest losse of things that are without vs yet certainely all those cares of worldlings which causes them to endure the necessities of hunger and thirst the heat of the day and cold of the night seemes to be but licitae quodammodo insaniae that is lawfull and tollerable suries if they be compared with others This definition doth also exclude from the praise of this Atheists who pine themselues to commit euill excluded from the praise of true Patience excellent vertue those miserable Atheists who sustaine great streâ—â—e and painefull labours that they may commit euill These are they of whom Salomon saith they cannot rest vnlesse they haue done wickedly And of this sort were those Iewes who vowed they would neither eate nor drinke till they had the Apostles life and those pharasaicall spirits of whom our Sauiour saith they compasse both sea and land to make one of their owne religion and vvhen they haue done makes him ten times more than himselfe the childe of Sathan this is wicked Patience Vera enim patientia est amica bonâ— conscientiae non inimica innocentiae as in like manner that losse of goods vvant of rest and enduring of shame which men suffer to obtaine the sinfull pleasure of their lusts For Patience is not famula concupiscentiae the handmaid of inordinate concupiscence but comes sapientiae the companion of godly wisedome And last of all here is secluded that Patience by which men in the hardnesse of heart endure most stubbornly the punishment inflicted vpon them for their sinnes which is miseranda potius durities quam miranda aut laudanda patientiae rather miserable hardnesse to be pitied than patience worthy to be praised for then is patience good when the cause for which we suffer is good It is not poena sed causa quae facit Martyrem euery strong suffering of torment makes not a man a Martyr but the good cause for which hee suffers therefore are wee commanded not to suffer as murtherers theeues or euill doers but as Christians And last of all are excluded from this praise of Patience Carnall professours patient when God is dishonoured excluded from the praise of true Patience those professors who being neyther hot nor cold can suffer with patience to see the Lord dishonoured and not be grieued thereat fierie in their owne particulars when they are crossed but more than colde and remisse in the cause of God this is not Patience but effeminate feeblenesse It is the praise of the Angell of the Church of Ephesus that he could not suffer nor forbeare them that are euill and it is the dispraise of Eli that when he knew his sonnes did wickedly he stayed them not The Lord Iesus the most rare example of patience that euer liued in the world was greatly commoued when hee saw the house of God prophaned with marchandise though we be but priuate men yet the rebukes of those who rebuke the Lord should fall vpon vs if wee loue the Lord we cannot but be commoued when we see him offended for no man can suffer that to be contemned which he loueth deerely if we can doe no more at least our eyes should gush out riuers of water when we see how the wicked will not keepe his Law But as for those whom God hath placed in publike authoritie The holy spirit hath appeared
growing according to it he esteemes iudges and speakes of the Christian from it hee giues vs these names as to call vs Saints righteous c. not counting with vs vvhat haue vve beene neyther yet weighing vs by the corruption of sinnefull nature which remaines in vs but according to the new grace vvhich in our regeneration hee hath created in vs Hee sees no iniquitie in Israel and it is his Numb 23. 21. praise to passe by the transgressions of his heritage But the Christian by the contrarie in iudging of himselfe he lookes most commonly â—o that vvhereunto the Lord lookes least his sinnes are euer before him the old man is continually in his sight as a strong and mighty Gyant vvhose force hee feares vvhose tyrannie makes him to tremble and by whom hee findes himselfe detayned vnder miserable thraldome farre against his will and therefore all his care is how to subdue his tyrannie how to quench his life and shake off his dominion in this vvarfare he sighes complaines and cryes vnto GOD with the holy Apostle O miserable Rom. 7. 24. man who shall deliuer me from this body of sinne But because so long as this old man hath a life hee neuer rests to send out sinnefull motions and actions which doe greatly grieue the child of God therefore is it that hee esteemes himselfe a miserable creature yea and the chiefe of all sinners Thus yee see how it is that God accounts his children Saints and they account themselues Sinners Where againe Saint Iohn saith that he who is borne of God How it is to be vnderstood that he who is borne of God sinneth not sinnes not and yet that hee who saith hee hath no sinne is a lyer both of these is true He that is borne of God that is the new man sinneth not for sure it is that all the sins which are committed by man are either done without the knowledge of the new man his vnderstanding being as yet so vveake that he doth not know euery sinne to be sinne or then if he knowes them to be sinnes they are done without his consent or approbation yea they are done sore against his will so that the new man in the sinnes which are done in the body is a patient not an agent So that as an honest man captiued by violence and against The new man liues in the body like Lot in Sodome his will compelled to behold wicked and abhomiâ—able deedes which he would not so much as looke to if hee were free so is the new man detayned in the body as a captiue and compelled to looke vnto that which he loues not that is to the sinfull motions vnruly lusts and affections of his corrupt nature whereunto he consents not but protests against them and for their sake becomes wearie of soiourning in the body so that Ioseph was not more wearie of his prison nor Ieremie of his dungeon nor Daniel of the company of Lyons nor Dauid more wearie of his dwelling in Psal 120. 5. the tents of Kedar than is the new man wearie of his abiding in the body He is like Lot in Sodome whose righteous soule was vext day by day by hearing and seeing the vncleane conuersation of the Sodomites he is like Israel in Aegipt kept in most vile slauerie by the tyrannie of Pharaoh sighing and crying hee is like the godly Iewes holden in captiuitie in Babell many things they saw there done to the dishonour of God which they no way approued and many things they would haue done that they had no liberty to do So this new man perceiues many sinfull motions actions brought in vpon him by a superiour power which are a griefe vnto him and vexation of his spirit And this is the greatest comfort of the new man that Reioycing when â—e doth good grieued when he doth euill Rom. 7. 15. whatsoeuer good he doth hee doth it with ioy and on the contrary euill that is done in the body it is a griefe to him to see it yea he protests against it O Lord this is not I but sin that dwels in me thou knowst I like it not I allow it not I wish from my heart there were not done in me any thing that might offend thee Onely happy and thrice happy is the man who with the holy Apostle is able to say so Thus yee see in what sense the Godly are said by the Euangelist in one place not to sinne and in another not to be without sin The Lord worke this holy disposition in vs that the life of sinne may daily be weakned in vs. According to God Wee haue last of all to marke here We should not present petitions to God which are not according to his will that those petitions which flow from the Spirit are according to Gods will and therefore as concerning temporall things because wee know not absolutely what is the will of God whether health or sicknesse riches or pouertie be most expedient for vs we are to pray with a condition if it be his will but as for those things which are directly against his will it is a great mockery if it be done with knowledge or otherwise a grosse impietie to seeke them from him It is written of Vitellius that one of his friends asking from him a certaine thing which hee refused and being impatient of the refusall did say to him What auaileth thy friendship to me if I cannot obtaine that which I craue returned backe to his friend this answere And what auaileth to mee thy friendship if for thy sake I must doe that which becomes me not If such equitie be in a mortall man that he will not graunt an vnlawfull thing euen to his tender friend how much more are we to thinke that it is in the Lord our God Away therefore with these cursed and abhominable sacrifices as to present vnto the Lord petitions which are not agreeable vnto his holy will And last to conclude this that wee may be encouraged A Christian hath accesse to the priuie chamber of the great king euer when he pleaseth to prayer let vs consider what excellent priuiledge this is that the Christian as oft as hee pleaseth hath libertie to speake vnto the Lord his God The Persians thought it a piece of their silly glory not to graunt accesse easily vnto their subiects yea not to those of most noble ranck therefore yee see how afraid Hester the Queene was to goe in vnto the King vnsent for But the Lord our God King of Kings proclaimes vnto vs free accesse as oft as we are disposed to call vpon him ready at all times to extend the Scepter of his peace toward those who seeke him in spirit and truth Yea though with Dauid thou preuent the morning and rise at midnight to call vpon him thou shalt finde him euen then waiting vpon thee Inuenire potes praeuenire non potes come when thou wilt thou maist finde him but canst
noysome weedes of vnruly affections if the Lord by sanctified trouble did not continually manure them It is good therefore said Ieremie for a man to beare the Lam. 3. 27. Psal 119. 71. Ioh. 15. 2. yoke in his youth and Dauid confesses it was good for him that he was afflicted yea our Sauiour saith euery branch that beares fruit my heauenly Father purges it that it may bring forth more fruit No worke can be made of gold and siluer without fire The wicked putrifie and rots in their prosperitie stones are not meet for pallace worke vnlesse they be pollished and squared by hammering no more is it possible that we can be vessels of honor in the house of our God except first we be fined and melted in the fire of affliction neyther can we be as liuing stones to be placed in the wall of heauenly Ierusalem except the hand of God first beat from vs our proud lumps by the hammer of affliction As standing waters putrifie and rot so the wicked feares not God because Psal 55. Iere. 48. 11. they haue no changes and Moab keepes his sent because hee was not powred from vessell to vessell but hath beene at rest euer since his youth And therefore O Lord rather than that we should keepe the sent of our olde naturall corruption and liue in a carelesse securitie without the feare of thine holy name and so become sit-fasts in our sinnes no rather O Lord change thou vs from estate to estate waken vs with the touch of thine hand purge vs with thy fire and chastise vs with thy rods alway Lord with this protestation that thou keepe towards vs that promise made to the sonnes of Dauid I will visit them with my rods if they sinne against mee 2 Sam. 7. 14. 15. but my mercy will I neuer take from them So be it O Lord euen So be it The same comfort haue we also against death that now Death workes also the good of Gods children in Iesus Christ it is not a punishment of our sinnes but a full accomplishment of the mortification of our sinne both in soule and body for by it both the fountaine and the fluxe of sinne are dryed vp all the conduits of sinne are stopped and the weapons of vnrighteousnesse broken And though our bodies seeme to be consumed and turned into nothing yet are they but sowen like graynes of Wheat in the field and husbandry of the Lord which must dye before they be quickned but in the day of Christ shal spring vp againe most glorious And as for our soules they are by death releeued out of this house of seruitude that they may returne vnto him who gaue them therefore haue I compared death to the red sea wherein Pharaoh and his Aegiptians were drowned Death compared to the red Sea Egiptians drowne in it and sancke like a stone to the bottome but the Israelites of God went through to their promised Câ—â—â—an so shall death be vnto you O miserable Infidels whose eyes the God of this world hath blinded that no more then blinded Aegiptians can yee see the light of God shining in Goshen which is his Church though yee be in it to you I say your death shall be the very centre of all your miseries a sea of the vengeance of GOD vvherein yee shall be drowned and shall sincke with your sinnes heauier than a mislone about the neck of your soules to presse you downe to the lowest hell But as for you who are the Israelites of God ye shal walke But the Israelites of God shall goe through it through the valley of death and not neede to be afraid because the Lord is with you his staffe and his rod shal comfort you albeit the guiltinesse of sore-passed sinnes yet remayning in the memory the terrour of hell and horrour of the graue stand vp on euery side like mountaines threatning to ouerwhelme you yet shall yee goe safely through to the land of your inheritance where with Moses and Miriam and all the children of God euen the congregation of the first borne yee shall sing prayses ioyfully to the God of your How the enemies of Gods childreÌ„ against their will procures their good Gen 50. 20. saluation Now in the last roome concerning the imaginations of men against vs wee shall haue cause to say of them in the end as Ioseph said to his brethren yee did it vnto me for euill but the Lord turned it to good The whole history of Gods booke is a cloud of manifold witnesses concurring together to confirme his truth therefore among many wee will be content with one When Dauid was going forward in battaile against Israell with Acish King of Gath vnder whom 1 Sam 29. he soiourned a while in the time of his banishment the remanent Princes of the Philistims commanded him to goe backe and this they did for the worst to disgrace him because they distrusted him but the Lord turned it vnto him for the best for if he had come forward he had beene guiltie of the blood of Israell specially of Saul the Lords annointed who was slaine in that battell from this the prouident mercy of God doth in such sort deliuer him that no offence is done by Dauid to Saul or his people because Dauid came not against them neither yet could the Philistims blame him because he went back by their owne command So a notable benefit Dauid did receiue by that same deed wherein his enemies thought they had done him a notable shame And where otherwise it pleaseth the Lord to suffer wicked Death of the body to a Christian is but as the renting of Iosephs garment from him men to lay hand on the bodies of his children yet all they are able to doe is but like the renting of Iosephs garment from him As he doth sustaine small losse whose garment is cut if his body be preserued so the Christian when his bodie is wounded vnto the death yet hath hee lost nothing which he striues to keepe for he knowes it is but a corruptible garment which would decay in itselfe albeit there were no man to rent it Non sunt itaque timenda spiritui quae fiunt in Chrisostome carne quae extra nos est quasi vestamentum let not therefore our soule be afraid for those things which are done to our bodies for it is without vs as a garment that doth but couer vs. Thus haue we seene how that there is nothing so euill in it selfe which by the prouident working of God is not turned to the good of his children Whereof arises yet vnto vs this further comfort that seeing it is the priuiledge of euery one who loues the Lord it must much more be the priuiledge of the whole Church that promise made to the Father of the faithfull I will blesse Since to euery Christian all things worke for the best much more are we to thinke that this is the
are not beloued of him 1 Ioh. 4. 10. easie to loue the Lord and euery man abhorres in word to be counted such a monster as hath not the loue of God but they are farre deceiued for man till hee be called by grace cannot loue the Lord herein is loue not that wee loued God but that hee loued vs. If now wee doe know him and know him so that we loue him it is because wee were first knowne of him and so knowne that wee were beloued of him not that there is any equalitie betweene these loues or that vve are able to match the Lord in affection non enim pari vbertâ—te sluunt hi duo amâ—res for these two loues flowes not in a like plenty as the running of a little strand is nothing in comparison of the great Ocean so is our loue to God as nothing if it be compared with his incomprehensible loue toward vs yet it is most certaine amor Dei amorâ—m animae parit it is Gods loue to vs vvhich begets in the soule a loue to God Nemo itaque se amari dissidat qui iam amat let no man therefore who loues God distrust that hee is beloued It is very comfortable that among all the pen-men of the holy Ghost none doe speake more of loue than Iohn euen he vvho vvas Christs beloued Disciple vvhom he loued aboue the rest for it doth teach vs that whosoeuer is greatly beloued of God shall also become a carefull practiser of loue toward others That therefore wee may know the heart of God toward He that would know Gods purpose toward him let him go downe to his own heart and not vp to Gods counsell vs it shall not be needfull that wee enter into secret counsell but let vs goe and enter into our owne hearts and there wee shall finde resolution albeit the Lord send not now to you that are men an Angell to vvitnesse as hee did to Daniel that he was a man greatly beloued of God or to testfie to you that are women that which hee did to Mary that shee vvas freely beloued of the Lord yet so many of you as vpon knowledge in sinceritie can say vvith Peter Lord Ioh. 21. 15. thou knowest that I loue thee haue here a testimonie no lesse certaine to wit his owne Oracle in his word to make you sure that ye are beloued of him And that the comfort may be the more sure vnto vs Loue the first affection that Sathan peruerted seeing loue is the principall token of our calling wee will speake a little of Loue that so we may know whether wee be endued with this most excellent grace of the spirit or no. Naturally the affection of Loue in man is so inordinate that not vnproperly Nazianzen called it dulcem tyrannum a sweet tyrannie that by deceitfull allurements compels the whole man to follow it and it is not only in it selfe distemperated but altogether set vpon wrong obiects our loue being so set vpon the creature that we neglect the Creator a feareful ingratitude that where in the beginning the Lord set vp man as Prince and ruler ouer all his creatures putting all the workes of his hands in subiection vnder him that man should meet the Lord with such vnthankefulnesse as to set in his affection euery creature before the Lord Doe yee Deut. so requite the Lord O ye foolish people and vnwise But as this was the first affection which Sathan through And the first which in our regeneration is rectified by the spirit of grace infidelitie peruerted turning it from the Lord and setting it vpon the forbidden tree so it is the first affection which in the regeneration is rectified by Faith and by which faith workes in the sanctification of the rest turning it from the creature and setting it vpon God Where we are to consider of the lawfull obiects of our loue and of the due measure of loue we owe vnto euery one of them The obiects of our loue are three the first is God the second is our selfe the third is our neighbour The first and principall obiect of our loue is the Lord The first obiect of reformed loue is God our God whom wee ought so to loue that wee loue him aboue all things and that for no other thing more than for himselfe in loue the Lord will not suffer a companion neither Father nor Mother Wife nor Children nay not thy owne life should be so deere to thee as that for any of these thou shouldst offend thy God otherwise hee tels thee himselfe that thou art not worthy of him and he wil not reckon thee among those that loue him Non amat Christum qui August de temp ser 223 aliquid plus quam Christum amat he loues not Christ who loues any thing more than Christ and then doe vve loue something more than him if from him we seeke any thing more than himselfe This is a mercinarie loue when man loueth God for his gifts It was obiected by Sathan vnto Iob but falsely for euen then when he was spoiled of all the earthly comforts which God had giuen him yet the loue of God continued in him from which he blessed the Lord. As the vvoman which loueth her husband because hee is rich is rather to be called a louer of his riches than of himselfe so the Worldling who with the carnall Israelite doth vvorship GOD for his wine and his oyle and the rest of those good things which God giues men is but an hyreling and not a sincere worshipper nor a chast louer of the Lord his God The second obiect of our loue is our selues for in that The second obiect of reformed loue in our selues He cannot loue his brother who loues not himselfe the Lord requireth that I loue my neighbour as my selfe it is manifest that first of all I ought to loue my selfe Hee that loueth not God cannot loue himselfe and he vvho loueth not himselfe cannot rightly loue his neighbour without the loue of God all the selfe-loue which is in man is but selfe-hatred As the franticke man who in his furie vvounds his owne body is pittied of all men as one that hath no pittie of himselfe so the prophane man who by multiplying transgressions slayeth his owne soule is more iustly to be accounted an hater of himselfe it is the holy loue of God that first teacheth thee to take heed vnto thy selfe to preserue both soule and body from the wrath to come and that worketh in thee an holy care to conforme thy selfe to the Lord whom thou louest and vvith vvhom thou desirest to remaine for euer Thus being taught to loue our selues we shall also learne to loue our neighbour the ordered loue of our selues being as I said that patterne according to which wee should loue our neighbour Prius itaque vide si nosti diligere Augustine teipsum tunc committam tibi proximum quem diligas sicut
mention of fortie Martyrs who being striped naked were put foorth in the night to be pined with cold and afterward burnt with fire in the day Of these it is euident that nakednesse is one of those tentations whereby Sathan seekes to trouble our faith and patience but he who hath put on the Lord Iesus for a garment neither shame nor losse of naturall life procured by nakednesse can seperate him from the Loue of God Where wee may perceiue how different the dispositions The begged glory of world lings is in their apparell of the Châ—istian and the Worldlings are The men of this vvorld esteemes nakednesse their shame and places a great part of their glory in gorgeous garments and no maruell quia de proprio non habent decorem necesse est vt aliunde mendicent Bern. in cant serm 41. for hauing no glory of their owne they must borrow glory from others From the beasts of the earth they borrow skins and wool from the Fowles of heauen they borrow feathers from the Wormes they borrow silk from the Earth siluer and gold from the Waters pearles and of these doth man make vp his begged glory vvhose glorie in the beginning vvas to be clad in the image of God but what is it decor qui cum veste induitur vt cum veste deponitur Ber. ad Soph. Virg. epi. 113 vestis est non vestiti that beauty which is put on and put off with the garment is not the beauty of the person but of the garment Yet are these but licitae quodammodo insaniae if they be Vnder pretence of hiding their nakednes they shew forth their Nakednesse Cypri trac 2. de habi virg compared vvith the madnesse of others vvho alter by artifice the shape and colour of the countenance vvhich God hath giuen them Manus deo inferunt cum illud quod formauit reformare conantur for they put hands as it were into God while they prease to reforme that which GOD hath formed Nâ—scientes quia opus dei est â—mne quod nascitur diaboli quod mutatur I know they excuse their fact with the couerings of comelinesse and necessitie but praetexâ—u tâ—gâ—ndae turpitudinis Cyril catch 4. in matâ—rem turpitudinem incidunt for worldlings are neuer so naked as when they are best apparelled As for men truely godly they vvill thinke shame of wickednes but not of nakednesse imprâ—bum vocari te pudeat non pauperem Nazian sent aut ignobilem blind Egyptians may account sheepekeepers abhomination but true Israelits will thinke shame to be prophane but no man to be poore those godly ones in the wildernesse clad with sheepes skins and goates skins Hâ—b 11. 37. Acts 12. 21. were more honourable in the eyes of God than Herod in his royall robe of shining siluer glancing the more brightly by the shining of the Sun vpon it if wee will credit Iosâ—phus But what of all this our vnwillingnesse to want superfluitie of apparell argues that we are euill prepared to endure nakednesse for Christs sake Crosses should not be assumed by our selues but patiently borne when God layes them on Againe wee learne here that seeing nakednesse is one of those crosses whereby the Lord tryes the faith and patience of his children and that then it is time for vs to endure a crosse when God layes it vpon vs it cannot be good religion to impone it to our selues where God layes it not vpon vs. It is a hard thing to keepe mediocritie not to be either too remisse in religion or too superstitious Wil-worship what euer shew of godlinesse it hath in the eyes of men is but abhominable idolatry in the eyes of God and we are not to place true religion in those things which he hath not False Prophets weares rough garments to deceiue so they did of old and so they doe stil required the false Prophets ware a rough garment but it vvas to deceiue the Priests of Baal spared not to lance their owne flesh but it is reiected by God as blinde zeale to walke bare-footed or weare a garment of haire without linnen or vvool next the skinne to carry on our head a Franciscanes hood and at last to be buried in it If these things haue in them such holinesse as they pretend is it not a maruell their holy Father the Pope is not careful to make himselfe more holy by changing his triple Crowne vvith a Franciscanes hood or that his Cardinals are so inconsiderate as to redeeme by so excessiue prices a Cardinals hat the haire garment being better cheape and much more meritorious of eternall life Perils The life of a Christian is full of perils euery place 6 The Christian in euery place subiect to perils 2 Cor. 11. 16. vnto him is a palaestra in the sea in the land in the citie in the wildernes goe where he will he shall encounter with perils These are so many probations of our Faith and Patience of Gods truth and prouidence Our preseruation depends on our protector euen the Watch-man of Israel who neither slumbers nor sleepes As a Father hath compassion Comfort for the Christian in all perils on his children so hath the Lord on them who feare him and wee know that a naturall Father doth neuer looke more pittifully vpon his Child than when he sees him in greatest danger and shall we expect lesse kindnesse from our heauenly Father The men of this world when they send out their seruants in commission goes not with them themselues knowes not their danger and are not able to preserue them but the Lord our God when he sends out his seruants fore-sees the perill and goes with them to preserue them Feare not for when thou passest through the water I will be Esay 43. 2. with thee through the flouds that they doe not ouer flow thee The more perils we fall into the more experience haue we of Gods louing preseruing vs for the which wee may say perils may well make vs grow in the sense of the loue of God but cannot seperate vs from him Sword This is the last and by it the Apostle expresses 7 The Christian subiect also to violent death any kinde of violent death for vnto these also the seruants of God and his best beloued Children haue beene subiect euer from the beginning The Apostle glories that no kind of death can seperate vs from Christ yea as hee saith in another place it conioynes vs more neerely vnto him as Nebuchadnezzars Dan. 3. 25. fire loosed the bonds of the three children but hurt not their bodyes so death inflicted by man may loose our bodily bonds but cannot hurt our soules Non sunt â—mâ—nda spiritâ—i quae fiunt in carne quae extra nos est quasi vestimentum let not our spirit feare those things which are done in the flesh which is as a garment without vs. Thus we see how no kinde of crosse can seperate vs
though the tongue be silent therefore our blessed Sauiour in the Gospell sayeth the workes which the Father hath giuen me to doe the same workes Iohn 5. 36. that I doe beare witnesse of mee Like as Cyprian sayeth good workes professes that there is a God so euill workes say in their owne kinde that there is no God nor knowledge of the most high Thus it is a most fearefull sinne for them to walke after the flesh who professes that they are in Iesus Christ For no sinne can be committed of them without horrible Sinnes of men professing Christ are not committed without sacriledge sacriledge euery worke of the flesh though done by a Pagan is a transgression of Gods law which shall be punished vnto death but the same committed by Christians are not onely sinnes but sacrilegious sinnes and that of the highest degree then came the sinnes of Belshazar to the Dan. 51. hight when to all his former sinnes hee ioyned the abuse of those vessels which were holy to haue drunke intemperatly for the honour of his Idol in any vessell was a fearefull sinne but to doe it in the vessels dedicated to the honour of the true God was a double sinne Yet is this sacriledge More fearefull than Belshazars small if it shall be compared with thine who professing Christ liues profanely hee abused dead vessels of gold siluer but thou erects a temple for the liuing God in a temple for Idols thou defilest the sanctuary of God with all vncleannesse those vessels which by Baptisme the marke of God were seperate and sealed to his holy seruice thou abusest to the seruice of Sathan by profession thou art militant vnder the banner of Christ wearing his badge but by action art a seruant to his aduersarie like as Iudas thou doest kisse Christ with thy mouth and with thy hand thou betrayest him Let carnall professors looke to him and they may see that a more fearefull iudgement abides them than the open enemies of Christ Iesus himselfe became his owne executioner Neither Caiphas nor Pilate nor the false witnesses nor the people who cryed crucifie Iudas punished sooner than Caiphas were so sodainely iudged as Iudas let men therefore learne either to make their liues in some measure answerable to their Christian profession or else if they will walke after the flesh let them leaue off any more to vsurpe the Christian name We haue here further to learne that it is not an easie A Christian life cannot be led without a battell worke to lead a Christian life but most hard considering that it cannot be led without a continuall battell betweene two parties the Flesh and the Spirit of so contrarie a disposition that the flesh lusts alway against the spirit and the spirit against the flesh it is not possible we can walke after the one the Spirit vnlesse continually we resist the other the flesh And this battell is so proper to the Christian In naturall men there is also a battell but not betweene the Flesh and the Spirit that none in the world can fight it but hee onely It is true that in men vnregenerate there is a battell betweene Reason and Affection Reason oftentimes refusing that for some worldly respect which Affection commaunds and in like manner a battell betweene a naturall conscience and naturall affection an example whereof we haue in Pilate the light of his conscience forbidding him to condemne Christ naturall affection feare of Caesar compelling him to doe the contrary But these battels in the vnregenerate are not battels betweene the flesh and the spirit but betweene flesh and flesh for in an vnregenerate man there is nothing but flesh it being true in them all which is spoken of those in the originall world I will striue no more with man for hee is Gen. 6. 3. but flesh But in the Christian the contrary parties are the new man and the olde the flesh and the spirit nature regenerate fighting against nature vnregenerate with such restlesse oppositions that there shall be no perfect peace till the one haue extinguished the other the life of the one being the death of the other Onely happy are they who in this life are exercised in this battell these are the good souldiers of Iesus for whom is prepared the Crowne As for others who fight it not though they be at quietnesse within themselues yet their peace is wicked and peruerse their being in them an agreement of all their powers to rebell against God Vbi enim non est bellum ibi pax peruersa Aug. ser 12 where there is not this Christian battell there is a miserable peace the end whereof out of doubt shall be more miserable perturbation what hope can those vvretches haue that at length they shall ouercome and obtayne the Crowne who haue neuer done so much as beginne to fight But to returne the difficultie of this Christian battell The difficultie of the Christian battel wherin it appeares appeares the more if wee consider that it is without intermission that our aduersarie is not externall neither such as stands alway vpon circumstances of time and place and exteriour obiects to i 〈…〉 ugne vs but being internall and domestike inuades vs with restlesse assaults euen then when the outward occasion serueth not The flesh saith Bernard Bernard is an enemie hostis quem nec fugere possumus nec fugare circumferre illum necesse est which we can neither flye nor yet chase away from vs a necessitie lyes vpon vs to carrie it about with vs we cannot flye from it Non enim post nos sed Ambrose de paeniten lib. 1. cap. 14. in nobis nos sequitur for it followeth vs saith Ambrose not after vs but in vs. A besieged Citie is sooner betrayed by secret enemies within then suppressed by open enemies without it is not the plain battel ordered before vs which we haue so much to feare as the traines secret ambushments of our aduersarie if we ouercome his power which is within vs his forces shal be soone enfeebled which is without vs. O what neede haue wee therefore in all the actions of our Seeing there are in vs two parties let vs help that which we would haue to preuaile life to walke circumspectly wee haue neede of eyes within and without vs that we may discerne the inward desires of the Spirit from these of the Flesh and may looke rightly on those outward obiects which may cherish the one and suppresse the other In a battaile betweene two euery man assists that partie which he would saine haue to be victorious for the help of the one saith Basil is the ouerthrow Basil serm 2. de iciunio of the other so is it in this combat betweene the Flesh and the Spirit the Flesh being strengthened by outward allurements and carnall exercises quencheth the Spirit and bringeth it in subiection but the more the body be subdued by