made more plainâ— Paul Rom. 7.18 said hee knew no good thing dwelling in his flesh and heere he saith he is freed from the law of sinne and of death so as it may be thought these two places and speeches doe not agree The answer is Paul was carnall sold vnder sinne and thereby made a slaue to Sathan euen as a slaue that is sold in the market is to his master but this was onely in respect of the spirit of life which was in himselfe but now he speaketh of the spirit of life which is in Christ and applied vnto him by the vnion betwene Christ and him and so may boldly say hee is now no flesh but all spirit and doth the good he would To make it plainer 1. Ioh. 5.6 it is said that Christ came by bloud and water signifying thereby that as his bloud washeth away the guiltinesse of our sinnes so his water washeth away the filthinesse of our sinnes and that as his bloud doth iustifie vs in heauen so his water doth sanctifie vs heere on earth with which water of his because it answereth to the spirit of life which is in vs we had neede daily to be washed for as the skinne cleaueth fast to the flesh and the flesh to the bones so doth sin to our corrupt nature that we haue need continually to be cleansed by the holy Ghost which is the spirit of life of Christ in vs. And this is that water spoken of Ioh. 3.5 Except a man be borne of water and of the spirit he cannot be saued meaning thereby our regeneration and so Ioh. 13.10 where Christ alluding to them that comming out of Bathes had neede wash their lower parts because the filthinesse descendeth to the feet perswadeth vs thereby to a daily increase in a sanctified course because some corruption will hang at least at our singers end according to that Iob 9.30.31 If I wash my selfe with snow water and make my hands most cleane yet my owne clothes shall make me filthy so as though wee haue the spirit of God in vs yet our best actions are sinfull for as it is said Esa 64.6 our righteousnes is as filthy clouts the originall signifieth such clouts as come from children newly borne or such as Surgians vse to make cleane vlcers or such as beggers finde vpon dung hils to patch their ragged cloakes withall or such as are not once to be named as the Ancient writers of the Iewes doe make mention to whom this was chiefely spoken the Prophet in that place alluding to the manner of purifying in the ceremoniall law For we reade Leuit. 15.19 that vncleane things were separated both from the seruice of God and from the vse of man which being then but ceremoniall both in bodie and soule and thereby vnfit for Gods seruice and is really and morally in vs for we are vile and polluted not worthy the society one of another for feare of infecting each other and yet these are our best actions as Esay speaketh meaning thereby both the greatnesse of the number of them and the greatnesse of the excellency of them for they are all accursed before God I meane in respect of the spirit of Christ which is in vs not that the spirit causeth this vncleanenesse but through the lust sensuality and corruption of our natures euen as faire water from a cleere fountain is made filthy by running thorow vnclean channels the cause wherof is that concupiscence which through the serpents temptation entred into our first parents when they transgressed this being the first sinne that liueth and the last sinne that dieth euen as the heart is in the body of a man and this lust causeth and forceth vs to commit the euil we would not and to omit the good wee would and if it cannot preuaile this way with vs then it will entice vs partly to commit the euill and partly to omit the good by the consent of the heart onely and if it â—â—â—le in this it will cause such a crossing and corrupt thought to come in the way to poison the good we do that though we do it yet it deserueth death because wee are commanded to loue God with all our thoughts which if any one be ranging we doe not This is vrged the more that we may see and acknowledge how far our best actions which are in highest price and estimation with vs and which runne from the cleerest part of the wel-head are from deseruing any thing which we may yet see as in a glasse more plainely Gen. 6.5 where it is said concerning the naturall man that the mould of the desires of the thoughts of a mans heart are euill only euill and euill euery day and for euer 〈◊〉 may bee spoken of the best childe of God leaning out but this word onely For the spirit of Christ which is in vs begetteth some good thoughts and bringeth forth some good fruits that they are not onely euill though in respect of our corruption and that they taste of the vnsauory saltnes of our nature they may be said to be nothing but euill for in the choisest child of God there is the seed of the sin against the holy Ghost of apostasie of all sins but that by the working of the spirit they are so choked and weakened as they are not able to breake foorth hobeit by the remainder of sin abiding in vs all our actions are so infected poisoned as they are lothsome in the sight of God which must teach vs to humble our selues before him to craue pardon euen for our praiers which are polluted with many by-thoughts then wil he as Mal. 3.17 spare vs as a man spareth his sonne that serueth him for the Lord regardeth rather the good affection than the good action the holy fountaine from whence it procedeth rather then the effects of the fountain that it runneth thorow some corrupt veine of this earth and flesh of ours and this is in respect the spirit of life of Christ is in vs. But now if we speake of the spirit of life which is in Christ himselfe then we may boldly say we are all spirit and not flesh that Christ by his satisfaction hath taken away the accusation can come against vs for any sinne and the imperfection can be laide against vs for any action for all we doe is accepted of God in him and we can be charged with nothing for Christ maketh intercession for vs and as Eph. 2.1 God in Christ hath quickned vs that were dead in sinnes and as Heb. 2.9 Christ hath tasted death for all men So as if we speak of the spirit of life which is in Christs person we may well conclude wee are freed from the law of sin and of death Secondly obserue hence that they that will take comfort by the life of Christ must be able to apply the power of his death to the crucifying not onely in generall but euen of euery particular sinne in them as the
them and prompt him with excellent and effectuall words of prayer Yea this must be the comfort of vs all that though wee fight to the bloud for the Lords cause not one droppe of it shall perish but as the Lord doeth keepe our teares so much more will hee keepe our bloud in a bottell Psal 116. â— that wee may bee made precious white in the bloud of the Lambe Now for the second point which is the meanes how the spirit helpeth our infirmities that is by stirring vp prayers and grones Obserue first that no man can pray of himselfe vnlesse he be taught of God secondly that the holy Ghost doth minister vnto vs that power in prayer which no man is able to bring and performe of himselfe howbeit we may not construe the words as if the holy Ghost himselfe did pray but onely that he suggesteth vnto vs fit words and matter and prompteth vs to pray For the first vnderstand that it is not postible for any man of himselfe to pray vnlesse he be helped and renewed in his spirit for prayer must be made in the mediation of Christ which flesh and bloud neuer thinketh of nay which flesh and bloud doeth but mocke at And this disabilitie in prayer and vnaptnesse to performe it is euen true of them that be enlightned and called to the faith vnlesse also they be impulsed and driuen on by the spirit Howbeit by this so excellent an instrument as the spirit the Lord doth poure into our hearts such a constant and stedfast assurance of his loue as we come and humble our selues before him boldly and beate our breast and pray from the booke of our conscience confidentlie vnfolding the whole heapes of our miscries before the Lord yea we come vnto him hauing euen a sight and contemplation of his maiestie and we stand not vpon words but a broken and contrite spirit maketh vs speake plainely the interpreter of our meaning being the holy Ghost so as wee in this exercise conferre with God and speake as it were with the mouth of Christ who maketh our supplications as sweet as incense in our and his Fathers nostrels So as it is no such slight matter nor so easie a worke to pray aright for of thy selfe thou art speechlesse and canst not vtter one word vnlesse the spirit vntie the strings of thy tongue and though happely thou speake yet is thy vnderstanding senslesse that thou knowest not what to aske vnlesse the spirit teach thee nay were thou neuer so well taught if the spirit make thee not acquainted with Christ Reuel 8.3 that he may present thy praiers to God all else is in vaine and fruitlesse Further in that the holy Ghost is said to make request for vs wee are admonished vnlesse it bee for weake Christians and babes in Christ that are not growne in the word of grace vnto whom a booke of prayer is allowed as a Catechisme that they that bee old schollers in the schoole of Christ ought to striue and indeuor to grow from praier to praier aswell as from faith to faith that as their iudgements are increased in knowledge so their hearts may increase in feruencie and affection toward God and that they may bring foorth their hidden treasure of the Lords spirit in enabling them to conceaue a praier and to pray as their present necessities shall require For this is that the Lord looketh for that as he said by the Prophet Zacharie 12.10 that he would in the last times powre out the spirit of deprecation and of prayer vpon the sons of men so men should endeuour to bee familiar in this dutie without booke and not content themselues to praie either a stinted prayer or a stinted time but as it is said Hebr. 6.1 wee must leaue the beginnings and be led forward and striue to perfection For if notwithstanding such plentie of foode these many yeeres there be still such leannesse in thy soule that thou art not able to feed thy selfe nor to expresse and vtter thy necessities in a corner before the Lord how canst thou looke for any blessing that hast beene so sluggish and hast so carelesly entertained the spirit of God in this acceptable time If any sudden calamitie hang ouer thy head or any secret sinne presse thy conscience how canst thou thinke to be releeued nay thou canst not but iudge thy selfe vnworthie to be helped if thou art vnable without a booke before thee to vtter thy griefe and to pray for helpe Thou must know thy temptations are particular and thy sinnes are particular and a generall confession is not a proper salue for any particular sore but as in this and this sinne thou hast offended God so particularly for this this sin thou must call for mercy And what if that speciall grace thou prayest for be not in thy booke then thou goest away emptie for thou art not likely to obtaine that thou dost not aske for For howsoeuer the Lord doth ofttimes preuent vs with his mercies and giueth before wee aske yet when he shall perceiue such negligence in vs that we desire but as it were a common and generall head-peece to shield vs from all assaults and doe not arme our selues in euery part especially knowing our old enemie the diuell lieth at all aduantage this maketh the Lord weary and vnwilling to helpe vs who otherwise easily inclineth his eare to the praiers of the faithfull When it is said With gronings that are vnspeakeable we are by this to comfort a distressed conscience that if afflictions doe come so fast vpon vs as the waues one in the necke of another and our spirits be so ouer whelmed and cast downe that we are not able to conceiue a praier for the anguish of our soules in this case if our hearts doe but bleed and grone though no word be vttered yet is it a praier precious and acceptable in the Lords sight We read of Ezechiah Esa 38.14 that he was not able to speake one word but did chatter like a Crane and mourne like a Doue in his sicknesse hee was so opprest with sorrow in the bitternesse of his soule yet was this a praier and a praier heard of God and himselfe deliuered and fifteene yeeres added to his life So oftentimes our praiers are so peppered with salt and fire that is our soule is so anguished and our spirits so appalled that either we speake abruptly or only knocke our selues on the breast Luk. 18.13 as did the Publican yet this soundeth in the Lords eares and commeth pleasantly before him for words in praier are but to make vs vnderstand what we aske the Lord vnderstandeth our meaning without words yea knoweth our wants better then our selues And as the mother pitieth her child when it is fallen sicke and is able to tell where the paine lieth and to aske such things as it wanteth but when the disease is growne so fore that for extremitie it cannot vtter the paine by speech but lieth
when there lurketh so much poison in your breasts when all your deuotion standeth in open ostentation Euen as Peter challenged Simon Magus Acts 8.23.24 saying Thou art in the gall of bitternesse repent if it be possible and pray that the thought of thine heart may be forgiuen thee Iohn denouncing also their fearefull estate as that the axe was now laied to the roote of the tree that faith in Christ and not the glory of comming of Abrahams race should saue them from hell fire In the words obserue two parts first how great the auditory was Secondly how he applied himselfe diuersly according to the diuers sorts of hearers which he had baptizing some confessing their sinnes and for the other first he sets downe a bitter reprehension calling them a brood of Serpents full of poison against the truth and frameth his speech as wondring how they durst come the Sadduces beleeuing no wrath to come the Pharises thinking by their merits to auoide it Secondly followeth a graue exhortation remouing away many blockes and hindrances wherwith they were blinded that they could not see the truth in Christ Thirdly he concludeth with a commination and threatning that they were to bee cut downe first because they were wicked in themselues secondly that there should double damnation fall vpon them if they refused Christ as the Prophet Malachy had foretold For the first obserue three causes of their concourse and frequent comming to Iohns ministery first because there had been a long surceasing of Prophesie Malachy being the last that spake by that extraordinary spirit and hearing this great newes and fame of Iohn they thought some great Prophet had beene raised vp and so were desirous to heare him Secondly they were moued to frequent him by the strangenesse of his teaching not teaching coldely and without power as the Pharises did but in vehemency of spirit and great feruency and earnestnesse to perswade to amendment of life Thirdly they resorted the rather vnto him as pricked forward by the extraordinary austerity of his life and diet Where learne that when God furnisheth a man with a commission and sealeth him a warrant of his calling and giueth him a booke as hee did to Ezechiel Ezech. 3.2.3 which hee must eate when the word of the Lord is as fire in the heart of Ieremy and when the purpose of the Lord is that it shall preuaile it cannot bee crossed by any wit or policy of man For great exceptions might haue beene taken against Iohn first preaching there was a Kingdome at hand it might haue come neere to treason sounding in the eares of Herod to the dispossessing of him and Princes are easily iealous of their greatnesse and will not haue any of their priuiledges called into question Secondly the Pharises knew they should be controuled and called into question for misleading and abusing the people so as no doubt they suggested to the King that it was dangerous for the State and touched the Crowne that he should whisper into the peoples eares of the comming of a new King labouring heereby to haue their flocking staied by Proclamation or other sharpe commandement as that also if this man were tolerated and winked at the great Fathers of the Church might bee exposed to great shame and obloquy Math. 23.13 as keeping the keyes of heauen and neither entering themselues nor suffering others to enter And againe it might be thought fantasticall that the people would leaue their trades to goe so farre to heare Iohn And for the Pharises themselues they as Luke 7.30 despised the counsell of God and were not baptized of him and Mat. 21.27 Christ telleth them they would neuer beleeue that Iohn came from heauen but laboured by all meanes to supplant him yet obserue that before he had executed and finished his message neither the power of Herod nor the craft of the Pharises could suppresse him Howbeit as we heare in this place of great flocking so Ioh. 5.35 it is said that he was at first as a burning lamp â—nd the people for a season reioyced in this light but after they grew secure and carelesse Where further note that in deposing â—dolatry and in the restitution of the Gospell how earnest men â—aue beene and the kingdome of God hath euen suffered violence for a time the people running in great multitudes to welcome it but after it is once established they grow to a Laodicean luke-warmth Reuel 3. neither hote nor cold as if it were hony that could cloy the stomacke therfore we must suspect the pregnancy and eager fits of them that runne so speedily at first to the Gospell for Iohn soone loseth many of his hearers some comming onely to behold him some to intrap him some to see what was in him that was so much renowmed and some to shake off the yoake of the law thinking to get greater liberty by the Gospell and few as Christ saith came of a good purpose and with honest hearts Further learne that this baptizing heere spoken of was of such as were of age for they were not receiued before they confessed their sinnes For this Sacrament being a seale of sinnes pardoned there must first be a confession of sinnes commited heere being a double couenant first God sealing vs a Charter of forgiuenesse in the bloud of Christ through the sanctification of his spirit secondly God requiring of vs first a confession for who hath hope to haue his debt released before it bee acknowledged or to be infranchised before hee thinkes himselfe bond or to bee washed before hee seeth himselfe vncleane secondly a beleeâ—â— that the bloud of Christ is of force and able to purge vs of all 〈◊〉 sinnes and thirdly a dedication of our selues to serue the Lorâ— in newnesse of life as testifying our thankefulnesse for so gâ—â—ous a pardon Heere the Iesuits like Spiders that sucke vp poison gather vpon this confession of the people a confession of shrift that euery one should whisper his sinnes into the eares of the Priest before he can be pardoned which is most absurd for first the woâ—â— heere vsed beares not any secret confession being answerable 〈◊〉 that Leu. 16.21 where the Priest was to confesse all the people sins and to put them vpon the scape Goate which praefiguâ—â— Christ secondly this of Iohns was a publike action and so 〈◊〉 place for priuate whispering thirdly the sacrament of Bapâ—â—â—â— which he ministred required this confession for the professâ—â—â— of faith is requisite in them that are of yeares and baptized 〈◊〉 we are not then first ingrafted into Christ when we are baptiâ—â—â—â— but being already ingrafted we are then confirmed and therefore Act. 8.37 the Eunuch first confessed is faith and then was baptized by Philip. And Mar. 16.16 He that shall beleeue and be baptized shall be saued So as it was Iohns dutie as the minister of God that such as receiued this seale should giue testimony of their faith Fourthly Iohns giuing of generall plaisters argueth that
word in the ordinance of God should goe before the seale and in this respect it is necessary yet is it a Sacrament though there be no preaching and the want of the word doth not abolish the nature of the action So we must labour that all thing that sauour of corruption may be remoued yet not to seuer our selues from the Church by reason of some abuses And heere those are confuted that will submit themselues to some commandements and not to others We thinke no man can be saued without Baptisme if hee contemne it and why doest thâ—â— not aswell labour to haue thy child nurtured vp in faith and religion No man will come to the Sacrament without examination for if he do we account it damnable or who is he that taking the bread in the Supper would be found asleepe yet we thrust our selues into the temple to heare the Lord speake vnto vs not communing with our hearts before we come and suffering oâ—â— selues to be caught with sleepe when we are come And whence proceedeth this but that we doe not esteeme it as righteous as ordinance of God to come to the doctrine with preparation as to the Sacrament Certaine it is many may bee saued without Bptisme but being baptized and despising preaching if hee may haue it he is sure to be damned for what is the seale vnlesse there be a graunt precedent But we are almost like vnto the Pharisees that thought it no sinne to sweare by the altar but to sweare by the oblation on the altar was an hainous matter so to sweare by the Temple it was nothing Math. 23.18 but otherwise to sweare by the gold in the Temple which is most strange since the gold is nothing vnlesse it bee sanctified by the Temple So the Word doth separate and sanctifie the water and the bread and not they the Word for it hath life without them and who taught them to distinguish thus For if we will all go to Iohn to be baptized of him so must wee also to heare him preach Let vs beware therefore how wee leape at a Gnat and swallow a Camell Ioh. 13.8 Peter would as faine be cleansed as the rest of the Apostles then must he not be so nice as to deny this mercy to himselfe to haue Christ wash his feet But as we must measure euery thing by the commandement so must we likewise esteeme them according to the dignity and order that God hath commanded for this shall bee the best fulfilling of righteousnesse And Iesus when he was baptised c. Heere the Euangelist setteth downe what followed immediatly after Christs baptising namely the ordaining of him by an heauenly Oracle to be the great Doctor of the Church There were many glorious sights and apparitions whereby was testified to Iohn and the people that this was an extraordinary man By opening the heauens must bee vnderstood that they were as it were cut asunder that thereby they might know that this man was not to be considered as in the infirmitie of man but as one come from heauen Further Iohn and the people saw with their bodily eyes the bodily shape of a doue by which was represented Sacramentally an extraordinary presence of the holy Ghost which though it be euery where and so cannot be limâ—ted any where yet was it neuer so much present any where as in this place whereby was signified the perfusing and powring of all gifts and graces vpon the humane nature of the Lord Iesus And after their sight had beene thus confirmed yet was there a more excellent signe a voice from the liuing God that this man and this person that stood before them aggreuating and gathering himselfe among the company of sinners this poore man appearing but in the basenesse of this flesh was the very naturall Sonne of God begot by an incomprehensible generation in whom his soule delighted So as the summe is this There are testimonies giuen from heauen to Iohn and the people by sight and by hearing that this man that was but newly baptized was the onely and alone peace-maker of the Church The testimonies be three first the opening of the heauens secondly the descending of the doue thirdly the voice from heauen and the matter of the voice For the first vnderstand that albeit Christ had the heauens opened in part for the confirmation of his owne soule that hee was appointed to bee the great ruler of the Church who in his humanity had need of such a confirmation and that in part they were opened to giue him security to vndergoe this great office yet it was done especially for the confirming of Iohn and the people as Ioh. 12. A voice came from heauen saying I haue glorified him which came saith Christ vers 30. not for me but for your sakes So as heereby generally obserue in that the heauens are opened to authorize him to be the great Teacher that our duty is to heare him and the greater shall our condemnation be if we doe it not For though others speake by commission from God as Iohn and the Prophets yet this is true spoken of in the Hebrewes that if they went not vnpunished that despised them that spake from the earth that is being but men much lesse shall they escape that despise him who speaketh from heauen And since the Prophets Luk. 16.29 are to be heard and Iohn speaking in the authority of God much more are we to take heede that we neglect not the words of this great Teacher that speakes from heauen being God in flesh For the second testimony first may be demanded whether Iesus was destitute of this spirit before And if not why it is said now to light on him Colos 2 9. It is certaine as the Apostle teacheth that the God head dwelt bodily in his flesh and neuer any creature had so much as hee from the first moment of his conception And in that it seemes now to descend vpon him vnderstand that before hee led a priuate life and the time of his manifestation was not come at this time hee abstained from shewing any worke of his mediatorship and in this priuat course of life he had such a portion of the spirit as was meete but now when he was to exercise his office he hath his soule endued with a more excellent measure of grace Hereupon it is said Esa 61.1 The spirit of the Lord came vpon me to preach good tidings c. comming then in a speciall manner vpon him where we learne that as Christ in the lineaments and proportion of his bodie grew and increased so did he also in the graces of his soule and inward vertues as Luk. 2.52 hee increased in wisedome and in stature and in fauour both with God and men And howsoeuer hee had by right appertaining to him all grace yet it was powred downe by degrees and the greatest measure of all was at the time of his ascension The grace hee hath receiued is farre aboue
a miracle it shall more conueniently be spoken of in Christs reply Now for the second generall point which is the beating â—â—ke of the temptation we must consider two parts first that â—â—â—ulseth him by alleaging Scripture secondly the place alleâ—â—â— what sense it is to be applied For the first vnderstand that out Sauiour Christ might many waies haue ouercome him yea by the power of his Godâ—ead he could haue confounded him without an answer but it leased him to fight with the weapons of flesh and bloud that we by his exampl might learn out of the word as our of a school of defence to beate backe Sathan Where obserue that Christ alleaging Scripture as an instrument to repulse the diuell that there is no sword of the spirit to driue away temptations so sure as the Word of God being most necessary for this purpose Where two sorts of men are iustly reproued first they that wring this weapon out of the peoples hands secondly they that cast it from them that are content themselues to abide the blowes but another must weare the sword For the first they are the prelates of Rome who in the time that heauen was made a haire-cloth and Antichrist set foot on the Lords throne shut vp the booke of God into the rusty scabberd of Bishops houses where it was kept vnder the bondage of the Clergy vpon paine of excommunication charging the lay people not to meddle with it as if it had beene the readiest weapon to haue cut their throats But since the Sonne of righteousnesse appeared the Gospell shining in mens hearts they being ashamed of this and being perswaded in common equitie that men were not to bee kept from it they haue published one part of the word the new Testament not say they vpon any absolute necessitie but to auoid corruptions that may gâ—â—â— by reading other translations they knowing the people 〈◊〉 would not bee made such fooles and babes as they were 〈◊〉 there was a generall mistouer the whole world But wee doe stand vpon the absolute necessity of hauing the word common because the danger is common that thereby is to bee auoided and this for two causes first it is necessary that euery one should trie the spirits so as he must vnderstand more then hee is taught by the mouth of that spirit which should bee tried therefore they must haue the booke of God according as the men of Beroea had Act. 17.11 giuing no further credite to Pauls Sermons then they were consonant to the written word Secondly euery Christian is a souldier and in his baptisme hath taken presse money of Christ to serue him in this field of the world against the Diuell our sworne enemy who worketh outwardly by the glittering shewes of the earth inwardly by the desires of flesh and bloud adding his owne suggestions to both these Now the weapons to encounter him are the word as the sword and faith as the shield And euery one being tempted in his owne person the more to offend the enemy and the better to defend himselfe and since our owne sinnes shall be required at our owne hands we must euery one take his sword out of the Lords armory that we may resist in person as we are striken in person And it was a fearefull thing for them to put out the kandle while the people were smitten and a shamefull thing to put out their right eye that they might not discerne their euill wares they vttered them for their good money Oh say they it is good they should haue them to keepe them from the infection of other impressions as if the reading of the Scriptures by the people were Physicke when men are sicke and not meate when they bee whole Treacle to driue out poison and not preseruatiues to keepe from it as if it had strength to put the enemy to flight and none to hinder his approach the contrarie whereof is rather true For if it bee meete to giue light to the simple when the heauens are ouercast with the mist and cloudes of heresie it is much more forcible to shew the way when they are not so clouded Oh but there be many hard matters in the Scripture past the common reach So there bee many easie within their reach for the Lord hath so tempered them as some be easie to prouide against penurious stomackes and some difficult to preuent fastidious lothsomnesse Yea as in the most champion and plaine ground of the booke of the Scripture there be some mysteries as hillockes higher then the rest so in the greatest and steepest hill thereof there is footing whereby with labour and trauell we may come to that height of it where wee may see and discouer so much of the land of Canaan and the kingdome of heauen as our places doe require Therefore it is well said that the Scriptures are like a floud wherein the lambe may wade and the Elephant swim for the plainer places are to be digested with comfort and the hidden treasure to be digged out by praier Therefore saith Christ Mat. 23.14 Let him that readeth consider c. Oh but this taketh away the glorie of the Church when euery one may controule his master and breedeth heresies when euery one may maintaine by this his owne opinion Yea but it is good that euery one shold know the truth that they may follow the steppes of their teachers but in the way of truth and if because some haue beene seduced all should be depriued of this blessing then away with preaching for it is the sauour of death to many 2. Cor. 2.16 and with the Sacraments for many feede of Christs flesh but to choke them to damnation and then away also with Christ himselfe for to many Luk. 2.34 he is a rocke of offence to rush their bones to perdition And if Heretikes haue abused the Scripture this is a reason to restore it that they may be againe conuinced by Scripture And if it be sufficient to say the diuell alleaged Scripture therefore hide it from the people we say to this Christ vsed nothing but Scripture therefore let them haue it for it is no reason to take away the thing for the abuse of the thing no more then that a lambe should cast off his fleece because the Lion sometime weareth it or that because one abuseth is sword therefore none should weare any weapon For howsoeuer some mad-men-or quarrellers in the campemay abuse them to their owne and others destruction yet the Law of not bearing sword in the field will neuer bee iust And to meet with such an euill by taking away the good is â—â—e vnto those vnskilfull Physitians that rid their Patients of no disease vnlesse they take their liues from them Yea but it is dangerous medling Why then put out the candle lest it burne the house Oh but put not kniues into childrens hands But there is no such comparison in the Scripture it is indeed compared with a sword in the
against the expresse commandement of his maker to haue approched vnto God without the suffering and crucifying of the flesh of man in Christ Iesus neither had this punishment sufficed had not Christ in our flesh by his obedience recompensed our breach of this law of God And yet because this is the anchor of our hope the ground of our faith and the security of our happinesse heereafter the spirit doth more neerely bond it selfe to our capacitie teaching vs this heauenly mystery by seuen earthly comparisons First Rom. 13.14 It is Saint Pauls precept to put on the Lord Iesus Christ wherein he compareth Christ to garment which hath two properties first to couer our nakednesse secondly to keepe vs warme thus as we put on our apparell to couer the shame and to hide the nakednesse of our bodies so wee should put on the robes of Christs righteousnesse to couer the deformity of our sinfull soules and as by our garments our heat is kept within the body whereby our life is preserued so by our putting on of Christ we that otherwise should be frozen in our dregges receiue a spirituall warmth wherby the life of our soules is kept in and maintained and as while our garments are on vs wee are said to bee in our clothes but being cast from vs wee are euen ashamed of our selues and vnquiet till we haue got some other couering of place to hide vs in so while we are couered with Christ we are said to be in Christ but if we lay him aside then are we laid open to the shame of the world to the age of Satan to the tyranny of sinne and to the wrath of God Hence arise many fruitfull meditations for our particular instruction First that we thinke it a matter of more necessitie to be clothed with Christ then with our carthly garments and that we are neuer fully apparelled till wee haue put him on For by how much the soule is of more value then the body so much ought our care to be increased rather for the furnishing of the one then of the other in this respect also that the soule is the defence of the bodie that if we be sound and sincere within and haue spiritual heat at the heart there are no outward discomforts of pouerty reproch or persecution that can at all dismay vs. This Dauid hath taught vs out of his owne experience 1. Sam. 17.38.45 who went against Goliah not in the kings raiment though that was offered him but clothed himselfe with armour of better proofe the name of the Lord of Hosts who closed his enemy in his hand of farre greater strength than himselfe Naie to perswade and prouoke vs vnto this wee haue example euen in the time of Christ Matt. 14.36 that as manie as touched but the hem of his garment were made whole of bodily diseases and if there were such vertue in his apparell how much more strength and power is there in himselfe to cure all spirituall diseases of the soule and to keepe the body from sicknesse also vnlesse by sicknesse and infirmitie we shall thriue and prosper toward God Secondly when thou puttest on Christ be sure thou wearest him as thine vppermost garment both on thy body and on thy minde for that that is aboue the rest is best seene and let the world thinke of thee as it will it shall be thy true glorie to haue Christ seene in thy attire that thou goest comely and not vainely and garishly to haue him seene in thy speech that it be not wanton and blasphemous but such as may giue grace to the hearers and tend to edifying to haue him seene in thy behauiour and in all the actions of thy life that others by thy light may bee drawen out of darknesse that glory may bee giuen to thy father which is in heauen for if thou shalt think to weare Christ as we say next the skinne and shalt put any garments ouer him thou deceiuest thine owne soule and couerest thy selfe but with the lusts of the flesh and the pride of life which will lead thee to destruction for as Paul saith Col. 3.9.10 wee must put off the old man with his works and put on the new which is renewed in knowledge after the image of him that created him Thirdly when thou puttest on Christ thou must take heed thou puttest him not vpon thy head or vpon thy hands or vpon any one part of thy body but he must be so put on as hee couer thy whole body from the head to the foote for if the diuell finde any part vncouered hee will possesse that therefore S. Paul Ephes 6.11 bids vs put on the whole armour of God that wee may be complet souldiers for if we be vnarmed in any part we may receiue a wound in that part which may be dangerous to the whole body so as if wee weare Christ onely in our mouthes that wee can talke religiously and haue him not in our feete to keepe vs from running astraie to wickednesse or haue him onely in our thoughts and not in our actions or in some of our actions and not in all then are wee not couered with Christ at all for saith the Apostle Ephes 4.15 wee must in all things not in some grow vp into him which is the head that is Christ Fourthly when thou hast once put on Christ thou must neuer lay him aside nor put him off againe for he is a garment that neuer weareth he is yesterday to day and the same for euer and his yeares shall not faile Hebr. 1.12 thou hast the same need of him and vse of him in the night as in the day in thy rest as in thy labour in thy health to prosper thee as in thy sicknesse to comfort thee in temptations to strengthen thee as in peace of conscience to secure thee for there being no time free wherin we are not subiect to fal we can at no time want his grace which must be our stay and sufficiencie 2. Cor. 12.9 Peter may well teach vs the vse of this lesson by the danger himselfe was in Matt. 26.70 by shaking off this garment in the high priests hall for he would needs before them all denie double it by an oth that he knew not Christ so as if Christ in mercy had not stucke close to him and kept himselfe on Luk. 22.61 by turning backe and looking on him wee see how euen in a chase and when there was no eminent persecution ouer him Peter had cast him aside as if hee had neuer receiued any former good by him which must make vs feare and tremble to giue such a guest no better enâ—â—â—tainement and such a garment no safer keeping since onely in the robes of Christ wee receiue our blessing and for his sake alone are beloued The second comparison is 2. Cor. 13.5 Know yee not that Christ is in you or dwelleth in you except yee be reprobates Where Christ is compared to our dwelling
houses that as wee dwell and abide in them so doth Christ by his spirit dwell and abide in vs. And 1. Cor. 6.19 Your body is the Temple of the holy Ghost which is in you which ye haue of God And 1. Cor. 3.16 ye are the Temple of God and the spirit of God dwelleth in you And 2. Cor. 6.16 Ye are the Temple of the liuing God as God hath said I will dwell among you and walke there And Iohn 14.23 If any man loue me he will keepe my word and my father will loue him and we will come vnto him and dwell with him By which places appeareth how these earthen vessels of our bodies are honoured by being the habitation of God and of Christ Ephe. 2.22 that as by the former comparison wee are said to bee in Christ by putting him on vs so by this Christ is said to bee in vs by his dwelling and abiding with vs. Out of which wee must learne first to keepe our selues vnspotted of the world because we are to entertaine so great a Prince as the Lord Iesus for if we thinke all our labour too little to cleanse beautifie that roome wherein the Kings of the earth shall sit 1. Cor. 6.20 who are taken out of the same lumpe our selues are how much more must wee striue to haue all our members kept chast and sanctified which are as it were so many seueral roomes for him who by his heauenly generation is the Sonne of God Esay 9.6 the fathers Counseller and the Prince of peace Secondly by this dwelling of Christ with vs we are assured that wee are his for no man will willingly dwell in a house whereof he is not owner especially the heire of the whole world whom the heauen of heauens is not able to contain would not set vp his throne and seat in our soules if he did not delight in vs neither could hee take any pleasure to lodge with vs if wee were not his which may be our vndoubted comfort that Christ possessing the fort and castle of our bodies it is not possible for Satan either by deceitfull policy to surprise vs or by his fiery darts to stiâ—â—â—â—s or by his subtile illusions to ensnare vs or by his bitter and cruell inuasions to vanquish vs for as Ioh. 10.28 we are the sheepe of his pasture and none can plucke vs out of his hands The third comparison is in 1. Peter 2.4 where Christ and his members are resembled to a building for as a building cannot be firme and sure except it be built vpon a strong foundation no more can we stand one minute if we be not built vpon Christ and as the foundation and the rest of the worke make but one building so is it betwixt Christ and vs he being the chiefe corner stone elect and pretious we being liuely stones whereby wee are made a spirituall house vnto God by Christ Hence learne first That all our strength and sufficiency is from God for if we will be a building of our selues and lay our foundation in our owne righteousnesse a little sprinkling of persecution will wash vs away as it did Mat. 7.26 wash away the house that was so foolishly built vpon the sands but in Christ alone we liue mooue and haue our being it is he that can command the Sea to be as a pauement for Peter to walke on Matt. 14.29 who at the sight of a winde arising through weakenesse in himselfe is forced to crie Master saue me yea when as his disciples stricken with the feare and force of a storme challenged him as if he cared not though they perished Luk 8.22 Mark 4.39 he then being through their praiers awaked rebuked the windes and commanded the sea to be still and it was so Now if Peter that had such strength of faith as that the Church should be built vpon his confession and the rest of the Disciples that were so continually taught of Christ felt no power in themselues to resist the feares of the flesh without the hand of God much lesse are we able to set one foote forward toward the way of heauen or to draw one foote backward from the way to sin vnlesse wee lay the foundation on our rocke Christ Iesus who hath measured the heauens with a span holdeth the windes in his fist and hath sounded the deepes of the earth that whatsoeuer falleth on him shall be broken and whosoeuer resisteth him shall be dasht into peeces Secondly obserue that we are no further the house of God then we doe build vpon Christ and that since the foundation and the building make but one worke our praiers and all our other seruice of God must be offered vp vpon the golden altar which is Christ Reu. 8.3 â—â—at as Pauls reioicing Galat. 6.14 was onely in Christ crucified so may ours be resting our selues wholly vpon him and placing our whole contentment in him for as he is the strength of the building 〈◊〉 is hee also the honour of the building wee being without him a sinfull nation and a people laden with iniquitie but through him 1. Pet. 2.9 a chosen generation an holy nation and a people set at libertie to shew foorth the vertues of him that called vs. Let vs therefore beware we daw be not our selues with vntempered mortar bringing in the stubble of mans merit or inuention to make vp this frame no not so much as to haue any corner in this house that is not the least member of our body nor the least power of the soule to leaue vpon the arme of flesh or to be supported by the wisedome of vaine man for this were to settle part of the building vpon a rocke and the rest vpon the sands which will ouerthrow all for the whole man must be built vpon Christ and he must be the corner stone to ioine both the bodie and soule the flesh and the spirit vnto God For as the gold is neuer said to be purified till all the drosse be seuered from it so is it not sufficient to haue as it were some of our affections refined and the rest to remaine drossie and polluted but if we will be wedges of gold for the Lords vse and vessels of honour for his house Christ must be in euery part of vs to ioine vs to himselfe that we may be holy euen as he is holy The fourth comparison is Ephes 1.22.23 where God is said to haue giuen Christ to bee the head to the Church which is his body In which place Christ is compared to a body that as the members are knit and vnited to the body so are all wee as members ingrafted and incorporate into the body of Christ and as the members being thus vnited are said to be part of the body so we being ioined vnto Christ are said to be Christs and as the heat and life which is in the body is dispersed and diffused into euery member euen so the life the graces which
vs to mingle with our good thoughts euill thoughts And heerein wee must first know what we are by nature and before our conuersion namely wee are bound both hand and foote as it were with the chaines and irons of sinne that wee cannot mooue to any good and so long we are the slaues of Sathan who whips vs with our owne corruption and so hardeneth our hearts through vse and custome of sinne that we are led into the wrath of God before we see it but when the Lord doth strike vs on the sides as he did Peter and open our hearts as he did the heart of Lydia that we doe see the riches of his mercy Act. 12.7.16.14 and doe feele our irons somewhat vnloosed that is our corruption abated whereby we get some liberty to doe that is good though it be not done with that perfection that is required yet let vs assure our selues that our purpose and desire to walke with God and to doe good is accepted of him for he regardeth the heart and dispenseth with the imperfection of the outward man To which purpose Saint Paul saith Phil. 3.13.14 I forget that which is behind and endeuour to that is before and follow hard toward the marke for the price of the high calling of God in Christ In which obserue three things First we must know our marke at which we must 〈◊〉 that is Christ and vnto the comming of this marke wee must be absolutely resolued Secondly we must not looke behind vs not forbidding vs to look backe vnto our former estate but nothing must hinder vs from going to this worke as whoredome vsury flattery deceit idolatry and such like grosse sinnes Thirdly we must so striue as in the end we may attain this marke which is Christ and so we come thither it skilleth not whether we creepe or goe by steppes and degrees answerable to that 1. Cor. 9.24 So runne that yee obtaine that though wee haue many stops in the flesh yet if our eies bee still vpon God it sufficeth Lastly that we may be abashed at the shaking of sinne and may grow into perfect hatred and detestation of it we see heere the miserable estate of them that are subiect to the prince of the world and are at league with hell that howsoeuer their life is varnished ouer with a little temporall prosperity yet they feede themselues but for their slaughter for being out of Christ and disclaiming holinesse of life their glory shall be their shame and their end is but damnation it being impossible as Salomon saith Prouer. 12.3 for a man to be established by wickednesse If therefore thou seest his barnes full let not thy soule enuy it for in the reuenues of the wicked there is trouble because they tend to sinne and the Lord casteth away his substance If thou seest him tall and proud as the Cedar blesse thou thy selfe in thy humility for the curse of the Lord being in his house though his excellency mount vp to heauen and his head reach vp to the clouds yet shall he perish for euer like his dung his rootes shall be dried vp beneath and aboue his branch shall be cut downe If thou seest him seated and waxing old in his outward happines let it nothing trouble thee for his bones are full of the sinnes of his youth and it shall lie downe with him in the dust at length his eies shall faile and then shall his candle be put out his refuge shall perish and then fearefulnesse shall driue him to his feet If thou seest him eate and drinke and rise vp to play desire not thou to taste of his ioy for his reioicing is short and but a moment and though wickednesse be sweet in his mouth yet God shall draw 〈◊〉 out of his belly yea affliction followeth sinners and feare shall be for the workers of iniquity such a one consumeth like a râ—â—â— thing God shall run vpon him and his arme shall be broken 〈◊〉 shall destroy him as the vine her sower grape and cast him off 〈◊〉 the oliue doth her flower for he that is not planted in Christ his branch cannot be greene but brimstone shall be scattered in 〈◊〉 habitation and his hope shal be indignation and sorrow of miâ—â— ROM chap. 8. vers 2. verse 2 For the law of the spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death IN this verse the Apostle insisteth to proue that there is no condemnation to them that are in Christ which he doth by two arguments First because we are freed from the law and dominion of sinne Secondly because we are freed from the law and domination of death Against these tâ—â—o the conscience opposeth two things First how are we freed from the law and power of sinne since we haue so many vncleane thoughts so many raging affections and so many vile and naughty actions that passe from vs in the course of our liues secondly how are we freed from the law and sting of death since we die daily and suffer so many afflictions and miseries in this life which are the merits and deserts of sinne These two obiections that might skare and trouble â—â—e tender conscience and inward peace of a Christian he answereth to the end of this chapter In this verse to the end of the 〈◊〉 he sheweth how far we are deliuered from the law of sinne 〈◊〉 from the 19. verse to the 17. how far we are freed from the law of death which was the first punishment for sinne as appeaâ—â—th Gen. 2.17 In the day that thou eatest thereof thou shalt die 〈◊〉 death and from the 17. verse to the end of the Chapter he â—â—eweth how far we are freed from the miseries and calamities of 〈◊〉 life Now in this verse as it deuideth it selfe we are to consider two â—â—â—ing First how and by what meanes wee obtaine this freeâ—â—me â—â—â—ly by the spirit of life which is in Christ Secondly â—â—things from which we are freed which be two first from the â—â—â—son of sin secondly from the power of death For the first we must learne to make a difference betweene the spirit of life which is in Christ Iesus and the spirit of life of Christ which is in vs the one being absolute and inherent in Christ the vertue wherof imputed vnto vs brings perefect absolution from the tyranny of sinne and bitternesse of death the other being but poured into vs through the grace of Christs spirit abiding in vs doth but qualifie and temper the heat of sinne and the violence of death which otherwise would rage ouer vs. And therefore if we speake of the spirit of life which is in vs wee may well crie out with Saint Paul Rom. 7.24 O wretched men that we be who shall deliuer vs from the body of this death But if we speake of the spirit of life which is in Christ then may wee boldly say wee are already deliuered from it That this may bee
the obedience of the law in some measure and stirre vp our affections to a delight in it Thirdly we are dead to the power of prouocation which was in the law to vrge vs to sin because our sins being taken away in the passion of Christ the law bringing vs as it were vpon the scaffold and shewing vs hell gates and heauen a farre off not able of our selues to make passage to it teacheth vs to auoid all sinnefull occasions whereby our feete might be found slipping and to lay the better hold vpon the bridge the Lord Iesus by whom the conscience is so pacified as wee are euer directed in the right way so as we are dead to it in the curse of it and aliue to it as it is the rule of our direction we are dead to it in the bondage of it and aliue to it in the obedience of it Gods spirit directing our hearts to doe that willingly which the law requireth Since then there is this necessity laid vpon vs to be dead vnto sinne for which sinne the curse of the law is due and to be liuing to newnesse of life though wee see this rich benefit of hauing the righteosnesse of the law fulfilled to bee performed by Christ onely and that for vs we must beware we fall not either into profane security or else into presumptuous hypocrisie the one thinking the fauour of God not greatly requisite the other that it is easily obtained the one running on still to sinne the other couering their nakednesse with fig-leaues which are not broad enough to couer all nor thicke enough to hide them from his eies that pierceth into the deepest darknesse for these may haue a knowledge of the law and subscribe vnto it a glimmering sight of Christ in the Gospell and reioice at it and yet not haue sinne condemned in their flesh but their flesh damned for their sinne whereas if we straitly trie our selues by the law and see our sinnes as sores runnig full of corruption and damnation to bee awaiting vpon the least sinne then is the commandement come vnto vs and then sinne being reuiued we know to what Physitian to goe and what eie salue to craue for we cannot looke into the bottome of our hearts vnlesse we looke into the bottome of the law and if we faile in this wee shall know no sinnes and so consequently no Sauiour for sinnes for God being a fearefull Iudge and a consuming fire we cannot stand before him without peace of conscience nor haue this peace without grace from Christ nor partake of this grace without acknowledgment of misery nor come to this acknowledgment without a through sight of our sinnes nor attaine to this sight without a sight of damnation due for them nor see this damnation without a triall of our selues by the commandement so as Christ hath not by his vertue abated but aduanced the power and excellency of the law in the right vse of it for which it was ordained namely to set our hearts on God and our waies in the trade of his commandements and therefore let vs by all meanes shun two extremities First a restlesse desire to performe the law so precisely as to seeke life in it which is harder for vs to doe then to remoue mountaines or to clime vp to heauen to see the seat of God Secondly rechlesse impiety to liue profanely because we cannot liue so precisely as we ought for the law is the goale wee must time at and the perfection we must striue to and though in our best workes we are vnprofitable yet must we worke lest wee be abominable Now for the second part namely for whom Christ tooke this paines to establish and fulfill the righteousnesse of the law it was for such as walke not after the flesh but after the spirit which teacheth vs to know a child of God from a reprobate the life of the one being like the darkenesse of Egypt grosse and palpable the other like the Sunne-shine cleere and comfortable And this life in the elect may be discerned by two markes First by a spirituall inuisible internall testimony secondly by a reall externall and visible The first is discouered two waies first by the spirit of adoption whereby we cry in confidence to the Lord as to a father secondly by the spirit of sanctification whereby we liue in obedience and subiection as to a Lord. The outward euidence of a Christian is likewise knowen two waies first by an outward profession secondly by walking in that profession Now lest we be deceaued in the inward signes first through pride in our selues and the policy of sathan to make vs thinke we haue them when we want them as Matth. 7.23 Many by doing great things in the name of Christ will entitle themselues to heauen which is a purchase for the elect only but he will professe he neuer knew them secondly through the secrecie of them they being knowen onely to God as 1. Cor. 2.10 The spirit searcheth all things and no man knowes the heart but he that made it therfore an inuisible faith must be discerned by visible fruits and who can tell that the powers of his soule be reformed if it breake not forth into his life for which cause the badge of a renued Christian is first a proclamation as it were whose he is and vnder whom he serues secondly a blamelesse course in conuersation the first of these is communicable to hypocrites who will seeme to carry a weapon for the Lord but with weake hands and false hearts making a flourish as if hee would defie the diuell yet secretly and couertly feeding on him and defending him in his desires and therefore he that is truely elect must be measured by his life and we must not looke into the spirit which is in him but into the fruites of the spirit which hang about him not to his inuisible faith but to his visible workes of faith not to his outward profession but to his walking according to his profession as Gal. 5.25 If we liue in the spirit wee must also walke in the spirit so as men are not to bee iudged by their tongues but by their steps and since we must iudge them this way if we see one liue inordinately sweare outragiously blaspheme mightily oppresse cruelly haunt wicked company and such like we may well say he is wicked and if he reply iudge not thou maiest answer thou maiest safely iudge the roote by the tree and the tree by the fruit a fountaine by the streames and the streames by their cleerenesse a sicke man by his weakenesse and the danger of his weakenesse by the nature of the disease and what is in the heart by that commeth out of the heart Mat. 15.19 for how could such a sea of sinnes swell ouer their bankes if thou wert stable minded those hauty lookes could neuer so transforme thy countenance if pride did not possesse thee nor thy vsury and oppression so rage and some out in thy
he thrust his sickle into the haruest Howbeit this order of proceeding against knowne and infamous sinners as to thrust snarling dogs out of the Church to cast the acornes among swine is not to be done by euery priuate man but by the church and congregation and if they admit any such the fault lieth in them not in those that ioyne with them for the children may take their appointed foode though some snarling and snatching curres and bastards stand by And where it is said in another place by this Apostle Eate not with him it is not meant of the Communion at the Lords table but that wee must haue no familiaritie with him not take delight in his companie Further out of the reason giuen why they were not in the flesh namely because the spirit of God was in them we gather that a man may be sure of his saluation and this is the whole drift of S. Paul in this Chapter to secure the elect of the euerlasting loue of God in his Sonne sensiblie felt in themselues for hee beginneth with this generall ground of their comfort That there is no condemnation to them that are in Christ then must they needs be saued But now all the question is who they be that are ingrafted into Christ for proofe hereof he descendeth to examine the particular course of their life which is visibly seene to all but particularly and best knowne to ones selfe this is if they walke in the spirit by a religious kinde of conuersation and their way in this is discerned by their life in the spirit that is by their ioy and comfort in godlinesse and this spirituall life is seene by not gratifying the flesh in the lustes and desires thereof and this crossing and correcting of the flesh in the pride of her lusts is seene by crucifying and killing of it with the affections thereof that is not onely beating and pressing it downe but stifling and braining of it altogether and this violence to the flesh is performed by them that haue suffered with Christ in the flesh that is that haue not listened or giuen eare to the pleasures of sinne but haue Heb. 12.1 cast away that presseth downe and the corruption that hangeth so fast on and this is done by them 1. Pet. 4.1 that cease from sinne that is that slip into it vnawares as a bird into a snare and such bee they as bestow the rest of their time after the will of God and his will being our worke we cannot but please him pleasing him it is his pleasure Lu. 12 32. to giue vs a kingdome Besides we may know whether we haue the spirit of God in vs or no as appeareth 1. Cor. 2.11.12 No man knoweth the things of man saue the spirit of a man euen so the things of God knoweth no man but the spirit of God which we haue receaued that we might know the things are giuen to vs of God which proueth that as we know our owne thoughts or words so the spirit of God in vs maketh knowen the wil of God to vs as far as is needful to be reuealed if we then know the will of God we may assure our selues we know his spirit to be in vs for his wil is not known without his spirit this spirit teaching truth but the spirit of the world broching error And 1. Io. 4.13 hereby know we that we dwel in Christ and he in vs because he hath giuen vs of his spirit which prooueth that though we know not what maner of thing the spirit is because it is inuisible and secret yet we may know we haue it by the fruits of a sanctified life after this maner speaketh Paul 2. Corint 13.5 Know yee not that Christ is in you except you be reprobates And yet the Papists would haue all reprobates counting it presumption to say we haue the spirit It is true if any presume he hath it when his life is not answerable to it he is deceaued and abused by presumption but if wee walke and trade in the spirit by a holy conuersation we may be sure we haue it for that is the argument of the Apostle that our sanctification is an vndoubted testimonie and an assured certaintie that Christ dwelleth in vs for there being but two spirits that rule in the hearts of all men the one the spirit of the world the other the spirit of God why should not our course be as prophane as others and our carriage runne after the flesh aswell as theirs if the mightier and stronger that is the spirit of Christ did not possesse our soules Yet say they No man can secure himselfe he shall be saued But as we may be sure of the spirit so may we likewise be of the riches that it bringeth which is saluation for it cannot hide so great a treasure from vs it being as an earnest pennie giuen vs that perfecteth the purchase of our inheritance in heauen for as we may trace a Hare in the snow by her footeing and come to the forme where shee sits euen so by those holy steppes that wee tread and by those spirituall bounds wherein we keepe our thoughts and our affections we may well and certainely perceaue that the spirit leades vs to the seate of God Besides this spirit of God within vs keepeth not his fruit and comfort secret to himselfe but discouereth it to vs and beareth witnesse to our spirits that we are the chosen of God and the spirit of man knowes what is in man whether his heart be filled with hypocrisie or with sinceritie with humilitie or with pride with true zeale or with counterfait that howsoeuer wee may bleare the sight of men by our dissembling yet we carrie our owne eies downe to our heart that see by what false waights we measure our fruits to God that is our religion and our righteousnesse to men that is our conuersation so as we haue a double euidence of our saluation the one backing and strengthening the other which is set foorth 1. Ioh. 5.8 There be three which beare record in earth the spirit and the water and the bloud and these three agree in one and where water is there hath bloud gone before for these two goe together as they came foorth of Christs side together Ioh. 19.34 repentance being the leader and remission of sinnes following after bloud washing away our guiltinesse and water the vncleannesse of our liues and the spirit of Christ sealing vp these things in our hearts that as by the sealing of the conueiance the purchase in law is made perfect so by the setling of our consciences in an vpright course toward God our saluation in Christ is made perfect and sure euen to vs. Yet say they wee cannot assure our selues wee shall thus continue for we haue examples of many that haue begun in the spirit and haue ended in the flesh that haue seemed fruitfull for a while and haue beene barren euer after that
which we no sooner feele but being warned by this spirit we gather our feete the more close together to stand fast Since then this spirit of God hath set vp his rest in our soules let vs as liuely stones in this spirituall building cleanse polish our selues from all corruptions that it may take delight to continue with vs for if he come to suruey thy heart to see what roome thou hast for him and he finde euery chamber there full of some sinne and seeth that as fast as he emptieth it with one hand thou fillest it vp with another reâ—sting the power of him as if he came to torment thee he will take his flight from thee and thy sinnes shall breake out as the plague-sore vpon thee to thy vtter confusion but if thou submit thy selfe to his worke suffering him to mine and vndermine euery veine in thy body and to cleanse euery corner in thy soule and being emptied of thy corruption wilt labour in sanctification to keepe thy selfe cleane so beating downe thy fleshly thoughts and carnall desires as they shall not so much as sleepe with thee and if they chance to creepe into thy bed thou wilt spurne them out as a chaste louer wil a harlot then shal the spirit take vp thy body as his house and thou entertaining him he will keepe out all thine enemies that may disturbe thy peace with Christ Lastly where he saith But he that hath not the spirit of Christ is not his obserue that by an argument drawne from a naturall man he prooueth that as many as haue the spirit of Christ are sure of their saluation for as a naturall man who hath not the spirit is not Christs so long as hee remaineth a naturall man so consequentlie it followeth that they that haue the spirit are Christs and being his it were an absurd thing if they should not be saued for the conscience being pacified that God will accept vs in Christ we are not now perplexiuely to doubt of our saluation or how to auoid damnation for if we should doubt of our ROM chap. 8. vers 10. Vers 10 And if Christ be in you the bodie is dead because of sinne but the spirit is life for righteousnesse sake IN this verse the Apostle maketh the preuenâ—â—â—â— of a doubt which might haue risen out of the former doctrine for hee hauing before prooued that the spirit of God the spirit of Christ and Christ himselfe are in vs that are elect wee might make question of the trueth of this seeing we haue a large remnant of sinne and of the corruption of nature abiding in vs To this the Apostle answereth in this verse and those that follow First granting that so long as wee carrie about vs this bodie so long shall we carrie about vs sinne in our bodie part whereof is alreadie mortified in this life the rest can not be but by mortalitie But then in the second place that wee might not be too much deiected with this clogge of sinne we draw after vs he would haue vs with this occasion we haue to humble vs to ioyne withall the consideration of the spirit of Christ which is in vs to raise vs vp againe assuring vs that if our faith by her visible fruites can appeare in our liues that though we haue a portion of sinne which can not die but by death yet we haue the spirit of God the spirit of Christ and Christ himselfe-dwelling in vs the fruite whereof is euerlasting life in glorie obtained by the righteousnesse of Christ for vs applying himselfe in the latter part of the verse to comfort the weakenesse and to cheere vp the faint hearts of the faithfull labouring to relieue them with some spirituall consolation that notwithstanding they cannot shake off the sluggishnesse of the flesh but are taken as it were with a palsey halfe dead on the one side being compassed about with many infirmities in this life and hauing many grudgings and resistances of this earthly lumpe which is the bodie against the worke of our sanctification yet for all this the faithfull and elect may know and be assured that they are not trained foorth to fight and haue the foile nor that they are called to any doubtfull combate but to such a field where our hands shall be held vp if wee faint Exod. 17.12 as were the hands of Moses and where wee shall preuaile not onely against the Amalekites as did Ioshua which are enemies without vs but euen against the hidden enemies of our heart the rebellion of the flesh and the corrupâ—â—â—â— of nature which is contained in these words But the spirit is life so as the verse standeth on two parts First hee granteth part of the obiection namely that sinne cannot fully be shaken off Secondly to the full satisfaction of our consciences he answereth the other part of the obiection namely that notwithstanding this remainder of sinne in vs we need not be perplexed or doubt of our saluation Heere first wee are to consider of the three speciall kindes and phrases of speech the Apostle vseth in the former verses and in this concerning the spirit of God which is in vs the spirit of Christ which is in vs and Christ himselfe which is in vs. Whereby we are taught to beleeue that the whole Godhead and Trinitie dwelleth in euery Christian Howbeit concerning the spirit of God wee must know we cannot attaine vnto it but by the spirit of Christ for as the waters that boile in the earth cannot be conueied vnto vs but by wels and pipes by which we receiue of the fountaine it selfe so the spirit of God is the fountaine of life but a Well too deepe and the place too high for vs to reach to hee dwelling in a place vnaccessible and not to be approched vnto and for this cause the spirit of Christ is the well-spring and pipe which passeth this life to vs and by this we are made partakers of that life in glory so that in this respect the spirit of God is said to bee in vs and also the spirit of Christ which spirit could not be conueied vnto to vs but by the flesh of Christ God and man to reconcile vs to his Father and yet all this is but one God and one spirit as 1. Ioh. 5.7 which prooueth these two things first that Christ is God secondly that the holie Ghost proceedeth both from God and Christ because they both are but one and the selfe-same spirit is but one And in that Christ is also said to be in vs it is but the same in effect that the spirit of Christ is in vs yet are wee verily to beleeue that verie Christ is really in vs indeed yet inuisiblie and this must bee vnderstood supernaturally and therefore they that hold they are onely partakers of the graces and benefits of Christ but not of Christ himselfe cannot beleeue that Christ shall saue them for Christs benefits are so inseparablie vnited to his person as
true that the soules are now blessed as it is in the Reuel 7.9 where the Saints are said to haue their white robes in token â—â—nnocency long in signe of statelinesse and palmes in their hands in signe of victory but it is as true that the soule is not happy sauing in the constant expectation of the last day when it shall bee ioined to the body and it hath not now that fulnesse of happinesse it then shall haue For it standeth with the law of retribution in God that as he receiued most glorie from them both when they were vnited so should he returne them most ioie and fulnesse of glory when by his power they are brought together againe And euen so fareth it now with the reprobate that are departed who feele onely torment in their soules at this time but when their bodies shall bee raked out of the dust then shall their paines be increased So as this is the doctrine we must hold that the soules of the Saints are blessed ante resurrectionem before the resurrection but fine resurrectione without the resurrection they are not blessed Rom. 14.9 God is said to be the Lord of the dead and Mat. 22.32 Christ saith he is not the God of the dead In which places there is no contrariety for Christ meaneth that he is not the God of the dead according to the supposition of the Sadduces for no man is a King without subiects nor a Captaine without souldiers nor God the God of Abraham vnlesse Abraham be but hee is the God of the dead because they by him shall be raised vp Now followeth the first part what shall be raised vp namely this verie body which we now carrie about vs shall bee raised vp Which is prooued first from the proportion and resemblance with the head for the same body of Christ that was buried was raised vp which is signified vnto vs by himselfe Luk. 24.39 who to remooue all doubts of the truth of his resurrection out of his disciples mindes said Behold my hands and my feet and Iohn 20.25 it is said that Thomas put his finger into Iesus side after his resurrection And so much did Christ foreteâ—â—â—â—re his death Ioh. 2.19 Destroy this temple meaning his body and I will build the same not another vp againe Secondly it is prooued from the proportion of Gods iustice toward the elect and the reprobate also for it standeth with his iustice that those lippes which in this life offred vp the calues of thanksgiuing vnto him that that body that hath beene baptized into Christs death that mouth that hath feed vpon Christ by faith that that bodie which hath beene exercised vnder the crosse and sanctified through afflictions which hath testified to the blood the profession of his trueth it standeth I say with the iustice of God that that bodie and no other should bee raised vp to glory And Paul noteth foorth so much in himselfe a member 1. Cor. 15.53 when he saith This mortall shall put on immortalitie as if saith a learned Father he had taken it vp in his hands to haue expressed his meaning Againe the proportion of Gods iustice toward the reprobate is that that knee that hath bowed to the Masse shall also bow to the diuell in hell torment and that that body which hath embrewed it selfe with the blood of Gods saints that hath rent as it were the Lord in peeces by their blasphemy and that haue shut vp their compassion from the poore that that body should bee punished eternally in hell fire and euen denied so much as a drop of cold water to coole their tongues Luk. 16.24 For what iustice were it in God to frame them new bodies and so to punish them in that flesh wherin they neuer sinned Nay it were meere iniustice to punish them in any other parts than those wherein they haue offended Now this bodie of the faithfull that shall be raised vp shall haue three speciall graces giuen vnto it which it had not before to shew the riches of Gods mercy toward them as first it shall be immortall and shall neuer putrifie secondly 〈◊〉 shall be maintained by no naturall power and thirdly it shall haue glory Answerable to these in another kinde shall the bodies of the reprobate be for first they shall wish they might rot but cannot secondly they were happie if they might pine away but the worme shall be continually gnawing yet neuer satisfied nor they weakned Mark 9.48 thirdly they shall haue horror and shame and howling and gnashing of teeth continually For the second point which is by what power our bodies are raised vp namely by the same spirit that Christ was raised vp Now then it may be asked how the reprobate shall rise for they partake not of this spirit nor haue any part in this resurrection It is true that the power of Christ as a Sauiour and the fruite and benefite of his death are inseparable from the elect and belong onely to them The reprobate therefore shall bee raised vp by the same power by which they were at first created and as at the first they were made by the power of God in his Sonne the Father consulting with his wisdome which is Christ euen so shall they bee raised vp againe by the power of God in his Sonne not as a redeemer but by the absolute power of Iesus Christ their Iudge Gen 3.23 And as when Adam fell he was not onely depriued of the tree of life but of all the other fruites of the garden and in the losse of that lost all the rest and was driuen out by violence and kept out by the sword from any more fight of God in Paradise euen so the reprobate deserue not onely to bee secluded from the possession of heauenly glory where growes that life that euer flourisheth but euen vtterly to be extinguished and abolished for they are but vsurpers vpon the Lords heritage and euen the aire which they breath in shall be their damnation for they deserue not so much as their being Yet such is the great bounty of God that he raineth as well vpon the vniust as vpon the iust yea and oftentimes obscureth his goodnesse toward his Saints and hideth as it were his face from them when the wicked flourish as tâ—â— Palme-tree and abound in all earthly prosperity but yet this is our comfort that they passe away as a shaft in the aire and as a ship on the sea so is their place no more seene and indeede they shall finde it were better for them they were not whereas the godly know that in 〈◊〉 earth they haue no abiding citie but that their treasure is in â—â—â—uen where their hearts alwaies be and their bodies heereafâ—â—â— shall be Because that his spirit dwelleth in you This is the third part was noted out vnto vs namely how this power of the spirit is in this life communicated vnto vs. Wherein obserâ—e that whosoeuer is regenerate is made partaker
of the life of God and such a man hath his soule and body taken vp and dressed and dedicated to entertaine the holy Ghost and the holy Ghost abideth in him and Iohn 14.23 Christ saith If any man loue me he will keepe my word and my Father will loue him and we will come vnto him and dwell with him so as the whole blessed Trinity abideth in such a man which is a most princely prerogatiue and royall dignity which the faithfull haue that the King of heauen will stoope so low as to abide in the soule of a poore Christian Further obserue in that the spirit dwels in vs that as Christ before he tooke vpon him and assumed our flesh sent his herbenger before him to seele that house and sanctifie that wombe wherein himselfe would lie Mat. 1.18 that the virgine by that meanes was full of the holy Ghost euen so he still sendeth forth his spirit to take vp his lodging for him in the heart of euery Christian and to sanctifie them in some measure 2. Cor. 13.4.5 though not in that fulnesse he did the virgine And as God in no place on the earth was said to be more then he was in the Arke so is he in no creature so much as in the elect 1. Sam. 4.7 Psal 8.1.5.6.7 yea all the creatures by this meanes are made seruiceable to the elect Now when the spirit commeth vnto vs it findeth our hearts very ruinous like an old house yet such an habitation as by some ancient monuments shewes what stately building it was at first by creation then it falles a tempering and building it vp againe by the loue of God ingrafted in our hearts and it doth sift vs and cleanse vs and whereaâ—â—t findeth nothing but bare walles that is a departure of all the graces of God and a depriuation of them it filleth vs and infuseth vnto vs all heauenly vertues And as the Lord was in the Temple and yet not shut in and inâ—â—uded there but in that he was there it was necessary it should 〈◊〉 kept cleane as appeareth 2. Chron. 23.19 that for this purpose porters were set at the gates of the house of the Lord that none that was vncleane in any thing should enter in so we that are Christians being a type of that Temple that should be built of liuing stones whereof Christ must be the chiefe and corner stone and wherein we must beleeue that God dwelleth farre more spiritually and effectually then he did in the other we I say must be kept far more cleanely then the other Temple was In this respect also that this Temple wherein the Lord now dwelleth is our soules and bodies the Priest our selues to offer vp our selues the sacrifice our selues to be sacrificed in our soules and bodies vpon the altar which is our hearts but yet so as we are still acceptable onely in the sacrifice of Christ and in his priesthood Now this spirit that thus dwelleth in vs is called the spirit of sanctification in respect of the foure properties wherin it resembleth the materiall Temple For first as the Temple might not serue for a dwelling house but was onely consecrated to abide and continue there while they serued God so the temples of our bodies must not be taken vp of the lusts of the world to dwell there but bee dedicated onely to entertaine the spirit of Christ and secondly as the holy garments were onely worne in the Temple so ought wee to looke that wee attire our selues onely as becommeth Christians that stand alwaies in the presence of God thirdly as the holy meate was onely eaten in the Temple and fourthly the vessels onely there to be drunke in so this shewes that our bodies and all the powers affections and actions both of soule and bodie as well in the heart within as in all the vse of Gods blessings without 1 Iohn 2.17 must be separated from all earthly things to be by them estranged from the worship of God and be reserued only to holy vses that God and his glory may be the chiefest end of our life for so the Hebrew word to sanctifie signifieth to be set apart and not prostitute to any profane vse Hereupon it is that if in the Temples of Christians we see idols erected we are grieued and offended and that iustly because we see a great part of Gods seruice shall bee spent in bodily adoration which ought not to be for though it be true that God requireth to be worshipped of euery bone in the body yet principally in this sacrifice of praier and other religious exercises hee looketh at the heart and sets his eye on our affections to be worshipped in spirit and in truth Now if it be vnlawfull to erect and set vp an idoll in any Christian Temple Iohn 4.24 for so much doth the Scripture in expresse words testifie in many places as Pull downe their altars breake their images and burne them in the fire Deut. 7.2 12.3 Iudg. 2.2 with many such like places and speeches how fearefull a thing then is it that wee that are Christians should set vp idols in our soules the most beautified place that God hath on earth as the idols of couetousnesse hypocrisie filthinesse pride and such like which be inuisible and therefore worse then the other and which do secretly like a theefe steale away our hearts from the loue of God and as a moth doe euen feed vpon vs and consume vs till we suddenly fall into the wrath and displeasure of God Heere let vs further consider but how we vse our owne houses wherein we dwell in the tabernacle of this life and which ought to be but as tents to be carried at our backes Gen. 18.1 to put vs in minde of our pilgrimage for if the matter of the Church cannot affect vs nor touch vs at the quicke yet shall it set foorth our wickednesse and enlarge our condemnation that we esteeme more of our owne dwelling places wherein we sleepe to night and to morrow are cast into the graue then of that place wherein the Prince of heauen and earth taketh vp his abode how curious we are in scouring of our pots in sweeping of our parlots in plaiting of our garments and tricking vp our selues nicely and garishly yea no seruants can please vs but such as weare out their knees in rubbing our houses and how fearefull and shamefull a thing it is that we make no account nor reckening of that place where the whole Trinitie should abide that our houses shall be cleane where onely our dirty feet doe treade and out selues the vncleanest part of it and that through our wretchednesse and negligence in purging of our selues and cleansing of our soules we are rather dens fit for the damned spirits then temples meet for the holy Ghost to abide in for if our hearts be once ouergrowne with the weeds of profanenesse idlenesse couetousnesse and such like we may assuredly know that
God can haue no roome to dwell in such a soule Further from the Metaphor or borrowed speech dwelleth note that there is a residence of the holy Ghost in all those that be his so as it must not be a so iourning of the Lord with vs to come like a stranger for a night or for a meale and away againe but he must be a houshold guest to go in and out with vs so that we must know it is not euery pang of conscience or fit of prayer or hanging downe our heads for a day whereby we are sometime perplexed and wringed with sorrow that is the dwelling of the spirit in vs no more then was that fit of Balaam Numb 23.10 when he praied that his soule might die the death of the righteous and that his last end might be like his Neither is this spirit knowen to bee in thee by doing many good things for Herod Mark. 6.20 did many things at the perswasion of Iohn Baptist yet was he a most cruell incestuous bloudy tyâ—ant nor yet by leauing many euill things vndone for the very Heathen had many morall vertues which made them decline from many viâ—â—â— â—ut by this shalt thou know that thou hast this spirit if aâ—â—◠〈◊〉 â—â—osseth and repugneth thy affections if thy affections â—â—e â—â—t against it but that in the meditation and purpose of sin thou please thy selfe and take part with thy affections against God to fulfill it as Balaam did when by the proffer of riches Num. 24.13 he would faine haue cursed where the Lord had blessed it is certaine this spirit of God abideth not there but the diuell Lastly obserue since there is no hope of the resurrection but so farre as wee are sealed in this life to that glory wee shall haue heereafter by the earnest of Gods spirit giuen vnto vs we may truly say of the wicked whom the Son neuer kissed Psal 2.12 that when they die they go to the damned for he that hath not his part of this spirit in this life vnlesse the Apostle be a liar which were blasphemy to thinke that man shall neuer haue the glorie of the life to come And therefore such as do scorne and scoffe at the seruants of God as Ishmael did at Isaac Gen. 21.9 calling them Men of the spirit they do commit most sacrilegious scurrilitie and in this state wherein they stand they are as surely the diuels as the diuell is not Gods yea in this they do with their owne mouths pronounce and subscribe to their owne damnation for the Apostle saith we must haue this spirit else it is impossible to bee saued Heere it may be said Since there is only ioy and peace in the spirit how is it that the wicked runne on in the course of their life prosperously and in the end of their daies go away quietly whereas the godly walke through many snares and are in their life scratched as it were with many thornes and in their death oft times are much troubled and depart in great agonies True it is the wicked may perhaps die quietly and to the sight of man comfortably hauing as Iob speaketh no bands in their death Iob. 21.13 Psal 73.4 but looke thou iudge him no more by his death than by his birth for many women haue had more easie trauell of a reprobate than an elected child of God especially the cause of their quiet being because hypocrisie hath put their consciences to silence heere that they may soone after roare out in hell and there is such a crust growen vpon their hearts 1. Tim. 42. that they rot and fester within and feele it not whereas in the elect the 〈…〉 is kept alwaies open and wee cannot feele the least bâ—◠〈…〉 Lords displeasure but we are anguished neither can wee 〈◊〉 that we euer feare enough which tender heart of a Christiâ—â— is like the Adamant to draw the oile of comfort into his soule and to hasten and quicken the life of the spirit in him Let vs all therfore earnestly pray for this spirit hauing obtained it let vs cherish and welcome it so as it may take delight in vs for wee all know it must one day come to this In manas tuas Domine commendo spiritum meum Into thy hands O Lord I commend my spirit and it is now at this In manas tuas homo commendo spiritum meum Into thy hands O man I commit my spirit And therefore as we will haue the Lord gratious to our spirits at the latter day so let vs well vse and entertaine his spirit in this acceptable time which vouchsafeth to dwell with vs. ROM chap. 8. vers 12. verse 12 Therefore we are debters not to the flesh to liue after the flesh VPon that which went before the Apostle inferreth a most vehement exhortation to this effect that seeing Christ hath saued them and freed them not onely from the condemnation of sinne but also from the power of sinne therfore the Lord doth indent with them and in them with vs all not to merit saluation but because saluation is already merited for vs to be engaged and obliged to the Lord and that since he hath taken the hand writing away from Sathan Coloss 2.14 and hath cancelled it in Christ that therfore we should be debters not to the flesh but to the spirit Hâ—â—reupon obserue that the greatest argument to perâ—◠〈◊〉 rather to inforce vs to good workes is taken from 〈…〉 of our redemption as appeareth by Saint Paul who 〈◊〉 â—â—â—t argument Rom. 12.1 I beseech you by the mercies of God that you giue vp your bodies a liuing Sacrifice vnto the Lord that since the Lord hath beene so mercifull vnto you as not to looke vpon your nakednesse but as you are cloathed in Christ you would therefore returne vnto him conformitie of obedience in sacrificing your selues vnto him After the same manner doth Saint â—eter perswade 1. Pet. 2.11 I beseech you as stangers and pilgrimes abstaine from fleshly lusts As if hee should say Since you are now a chosen generation and a people set at liberty by the death of Christ and by this meanes made Citizens of heauen walke according to the lawes of that heauenlie citie Heere are they condemned that say If by doing good works we can deserue nothing what heart can we haue to doe them And since we are bought already why should the Lord be twife fatisfied Whereto we answer that though we can deserue nothing Luk. 17.10 yet by this meanes we shew our thankfulnesse in doing as much as we can and though in all things we are vnprofitable seruants yet must wee bee thankfull for that which Christ hath done for vs. And since Christ hath fully satisfied for vs it is not further required that wee keepe the law to satisfie it but to testifie our obedience and thankes that wee are made partakers of such grace and haue receiued so great a pardon And so by this our working we
them that be halfe dead through cold euen so the holy Ghost not onely warmeth him that is benummed in his soule but quickeneth him that is starke dead in pleasures and other corruptions of the world and doth kindle in him a holy zeale to the Lords truth and raiseth him vp to the hope of eternall life being before though hee seemed to liue through the dulnesse and obstupefaction of his flesh drouping or rather dead in sinne Fourthly fire giueth light to them that before sat in darknesse and sheweth them the way how to walke so the holy Gost doth enlighten our iudgments and vnderstandings that we may be able to discerne and desire to thirst after that acceptable will of the Lord vnto saluation Secondly consider since the holy Ghost cannot be quenched but where he is how the Apostle writing to the whole Church of Thessalonica assumeth and taketh it as granted that they all had this spirit and this ought to be the generall iudgement of all men so long as a people conforme themselues to the outward obedience and sound of the Gospell to presume and hope the best of all For no doubt many in this Church were accompted Saints which were detestable hypocrites yet in respect of this mingling of the seede and tares together the Apostle medleth not with them leauing that to the last iudgement but signeth them all with this excellent badge of hauing the spirit for so ought it to be vnlesse their sinnes be enormous and notorious and that they sinne and offend with so high a hand as that they refuse the censure of the Church and to be thereby reformed for then they are vtterly to bee cut off and separate from the rest of the Saints And this intermingling of hypocrites and the elect together in the visible church maketh that oftentimes the Apostle in a generall stile disswadeth and dehorteth all from that which can be verified in the wicked onely as when he saith Heb. 3.12 Take heed none of you be so vnfaithfull as to fall from the grace of the liuing God which is true onely in the hypocrite and so doth hee sometimes generally exhort to that which is true onely in the elect as when he saith to the Philippians Worke fourth your saluation with feare and trembling Phil. 2.12 for all the Ministers of God must know that there will alwaies be one Iudas among the Disciples Mat. 26.22 whom Christ onely could discouer but for them that cannot see the heart they must offer the cup of grace to all for the tares cannot be seuered from the wheat till that great day of separation come when then the Lord by his Angels shall cut vs all downe and shall binde the tares in bundles by themselues to be cast from the Lords floore into perpetuall tormenting flaming fire Againe learne since the spirit must not be quenched that it followeth of necessity euery one of Gods children must haue it and think it so far from shame as they must esteeme it to be their onely victory and crowne that they do enioy it For first by this spirit there is made a distinction and differnce betweene vs and the reprobate and it is like the bloud Exod. 12.22 that was stricken vpon the doore tops which shall make the Lord to passe ouer vs and not to suffer the destroier to come neare vs when he goeth to smite the Egyptians and as Paul saith 2. Cor. 13.5 The spirit of God is in vs all except we be reprobates Secondly from this spirit we receiue direction whereby to guide the steps and actions of our life that we snarle not at the Ministers like dogs nor runne after the world like Demas 2. Tim. 4.10 Thirdly in this spirit we reape such comfort as all the lightsome pleasures of this life are but as shadowes and all the burdensome profit of this life of no value in respect of that ioy wee take to be transformed into the image of the sonne of God wherby the slanderous speeches and impious and sacrilegious scurrility of some is notably condemned who in scorne and derision doe call such as are fearefull to offend and doe tremble and quake at the name of sinne men of the spirit Puritanes precise and such like they themselues shrinking vp sinne in a narrow scantling as if none offended but they that lie in the goale But what is he that hauing a waspe about him will stay till he be stung and not auoide it at the first buzzing What is he when he hath roome inough that will ride vpon the edge of a pit and venture his falling Nay 1. Thes 5.22 it must be the wisedome of the Saints of God to flie as far from sinne as can be and as the Apostle saith to shun all apparence of euill and we must not be fraighted from the rule of conscience nor from walking in a strait course of religion by any such prophane and vngodly mouthes which carry the poison of Aspes vpon their tongues and the gall of bitternesse within their hearts and let them know that in this state wherein they stand they are as surelie the diuels as the diuell is not Gods for in whomsoeuer this spirit of God dwelleth not and worketh not that man shall assuredly be damned Now this exhortation not to quench the spirit is very weighty for by this the Apostle teacheth insinuateth of the feareful declinations of some that haue begun in the spirit and haue ended in the flesh that haee saluted Christ in the market place and yet neuer entertained him in their houses For that the spirit may be quenched Mat. 25.3 Mark 4.4 is proued by the fiue virgines that had their lamps but wanted oile and by the parable of the foure sorts of graine whereof only one shall be saued for therby is manifest that the Gospell may be receiued with ioy yea it may take root to grow vp to a stalke and from a stalke to a blade yea from a blade to an eare and yet shall neuer ripen but when it is gone so farre shall either be burned vp by the heat of persecution or choked by the thornes of this life and shall neuer come to perfection Againe that parable which carieth with it a reall truth of the spirit which being cast out of a man walketh in dry places for so much is Sathan cast out as wee are enlightned in our iudgements Luk. 11.24 but when he returnes he finds it more garnished then before that is after he hath once refused and troden vnder foote that light of knowledge which he had hee is possessed with such darknesse as hee is wholly left a prey for Sathan It is also proued that the spirit may be quenched by plaine places of Scripture as that of Ezechiel 18.24 the man that liueth in righteousnesse a long time after falling away shall bee iudged in his vnrighteousnesse and 2. Peter 2.22 the dogge is returned to his vomire and the sow that was washed
in hell then feele this great want and sustaine this great torment of recouering it againe For first when thou considerest the losse of thy former paines which thou spentest in the mortifying of thy flesh that secondly when the spirit is abated Mark 9.18 the power of Satan is increased and that he cannot be dispossessed without great violence and euen rending thee in peeces as appeareth by the dumbe man in the Gospell Thirdly that if thou die at this time as Ezech. 18.24 all thy former righteousnesse shall not be remembred but thou shalt die in thy present sinne and fourthly that as a man dangerously sicke and somewhat recouered and after by misgouernment falling into a relapse it doth exasperate and increase the disease and as a wound halfe healed to come to a new incision cannot be without greater paine then before and for a man halfe in his iourney to returne backe againe when hee must needes goe thorow cannot bee but a great discontentment So when thou remembrest the great conflicts thou hadst at first when thou didst enter thy name into the schoole of Christ and considerest that now thou must abide greater it shall be halfe a hell to thee to be brought seriously without guile of spirit from the detestation of thy sinne as we may see Psal 32.4 before Dauid could be brought to confesse his sinne of filthinesse and of murther hee saith that very care had eaten his bones not but that in his priuate chamber hee had confessed it to the Lord but before he could come to taske his conscience and to set it as it were vpon the racke to bee rent in peeces by his confession of it before men and to abide patiently the shame of the world for it hee seemed to bee plunged into the deepe of deepes as himselfe saith Out of the deepes O Lord haue I cried vnto thee Euen so when the spirit of the Lord is abated in thee thou shalt finde it will not bee regained by some sleight worke and ssubbring vp a short praier as Lord haue mercy vpon me but thou must come to the case of Dauid euen to pine and wast away and to haue the moisture dried vp within thee yea consider his tedious trauell before he could repent suddenly And if he was beaten thus farre of the Lord with Scorpions of whom the Lord had protested that he was a man after his owne heart shalt thou thinke by a pang of deuotion and superficiall praier to recouer that sweet comfort thou hast lost in the Lords spirit Nay know that if thou temptest the Lord so farre as to withdraw his spirit from thee it shall cost the deere before thou canst inioy it againe and if thou breake foorth into sighes and grones which fill the heauens euen in this doth the Lords mercy greatly appeere for hee might giue thee vp into hardnesse of heart and neuer trouble himselfe to restore his spirit againe vnto thee But thy sorrow must be so great thy praiers so feruent and thy sighes so many as to crie out with Dauid Psal 51.8 Heale the bones O Lord which thou hast broken Let vs beware then how we distemper our selues spiritually for feare the arrow-head of the Lords wrath should rankle in our sides and let vs take heed with the Apostle how we greeue this spirit for if Adam might haue had the whole spirit taken from him in respect of his Apostasie who was perfect in his creation how much more may wee that haue receiued but the earnest of the spirit and the first fruits thereof in Christ Iesus Howbeit as the euill spirit in an hypocrite may be cast out and yet hee may returne to his vomite againe 2. Pet. 2.22 and his casting out was but in regard of his enlightening for the time and he was not gone out indeed so in the elect the spirit and the working of the spirit may be interrupted for a season but it cannot cleane be taken away Againe consider where it is said Quench not the spirit that all Scripture commandeth alwaies the contrary to that it forbiddeth as 2. Tim. 1.6 the contrary vertue to this heere spoken of is commanded I charge thee saith Paul to Timothy that thou stirre vp the graces of God which bee in thee the word in Greeke signifieth To keepe the fire burning giuing vs to vnderstand that this spirit is a flame kindled by the holy Ghost which Satan the flesh and the world labour to blow out so much the more carefull therefore must wee bee to foster it and maintaine it that it neuer go out Heere then must be considered the sleights of Satan-to blow it out and alwaies by the cleane contrary wee must labour to keepe it in for as the flesh lusteth against the spirit so must the spirit likewise against the flesh The first motion therefore Satan stirreth vp in vs to quench the spirit is to lust after euill not to lust after nothing which temptation he threw into the eies of Dauid as hee walked vpon the roofe of the Kings palace 2. Sam. 11.2.3 to lust after Bathsheba Vriabs wife As earnestly then as the flesh lusteth after euill so earnestly and more must the spirit lust after good things as to say with the Prophet Dauid I am ready vpon euery occasion to do thy will O God neither yet must we not deceiue our selues for euery lusting after good things is not of the spirit for it is easie to doe many good things wherein thy affections are not strained and to abstaine from many euill things to which thou art not tempted but thou shalt know whether the spirit do fight against the lusts of the flesh by this if any thing do directly oppugne the affections of the flesh if thou take part with the spirit and crosse thy affections in this thou maintainest and dost cherish the spirit As Dauid 1. Sam. 25.13 vpon a churlish answer giuen by Nabal in a passion of anger was resolued to kill him but vpon the intreatie of Abigail Nabals wife hee was pacified and entred into consideration of the greatnesse of the sinne of murther and blessed the God of Israel and the counsell of Abigail that had kept him from shed ding of blood Secondly if Satan cannot get vs lust for euill he will striue to get vs either doe nothing or else to spend our time in trifles and in pastimes to driue away dumps with vaine delights which may sometimes bee vsed for recreations to make vs more fit to walke in our callings but if we play to play that is suffer our hearts to be stollen away and snared in the pleasures of this life then the Lord will iudge vs as vnthrifty seruants that haue not gained by our talents Our labour therefore must be on the contrary since euery man hath his taske set him and God is our ouerseer though presently not our reuenger that wee fall not asleepe with new wine but according to the Apostles rule Ephe. 5.16.18 that we redeeme
if any fall with Dauid he may and shall rise againe with Dauid if hee pertaine to God but then hee must earnestly and soundly repent as Dauid did and to come to a true and serious confession of thy sinne indeed it shall be the hardest worke and cost thee dearer then euer any thing did Againe who would be so foolish to make of a particular and rare example a generall ground as to fall with Dauid for company to rise with him for company and because thou feest one sore wounded with a dagger to be cured to desire to be stricken with the same dagger to be healed with that man for company Nay if any hath falne from that grace he hath once receiued let him pray that he may rise againe but let him know that being falne if he had all the hearts in the world and could shed fountaines of teares he should finde them all too little and insufficient to lament soundly so as the Lord would come againe to comfort him Lastly heere may bee doubted since the spirit must not be quenched and that as hath bene taught before it must be maintained or else it will decay whether it be in vs to nourish this spirit as well as to quench it To this wee answer with Paul Philipp 2.12.13 Make an end of your saluation with feare and trembling for it is God that worketh in you both the will and the deed euen of his good pleasure so as we must feare but we must also worke And this spirit cannot be idle in vs so as wee must not stand gaping looking that the Lord should fill vs with his graces but wee must worke because the Lord worketh vpon vs. So then the Lord doth all meerely of his grace But heere is humilitie and diligence commended to vs and therefore doeth the Lord by his Ministers exhort vs to good workes to make vs more circumspect and chearefull in doing them for the holy Ghost worketh not absolutely and simply in vs but vouchsafeth meanes it selfe being the chiefe efficient to prepare the mind to receiue that grace to which wee are exhorted euen as wee all liue by Gods prouidence yet not without bread And as the safetie of a childs riding standeth in the fast holding of the father yet the words of the father to bid him hold fast maketh the childe more warie euen so exhortation maketh vs more warie in auoiding sinne for we are not dead stones but liuing instruments and therefore as we performe liuely actions of the bodie so must we haue spirituall operations of the minde the fruite and benefit whereof is discerned by the power and strength of the holy Ghost who worketh both in vs and by vs. Now for the second point which is the meanes how the commandement of not quenching the spirit may be best obeyed It is by making much of the Word and the Preachers thereof for by prophesie is meant such as haue the word of exhortation in their mouthes and of whom it is said Esa 59.21 The spirit that I put into their mouthes shall neuer depart from thee nor thy seede Whereby wee learne that as the spirit is giuen by the word preached so is it also maintained by the word preached and as there is no light without the Sunne no fructifying of the earth without the windowes of heauen be open nor no lampe burning without oile so is there no faith begun and continued without we be established in the word of grace Now if we finde sometimes no heart in the word but that it is irksome to the eare and vnpleasant to the sound let vs not therefore refuse the meanes and exclude our selues from hearing for oftentimes a stomacke is gotten by eating and though the spirit be quenched in vs in this grace yet let vs come where this grace is offered and though we heare not sometimes with such a rellish as we would and ought to doe yet let vs pray that our hearing may doe vs some good and that by hearing our stomacke may come againe And if we heare often and forget it yet let vs do that in this kinde of sicknesse which we doe in the distemper of our naturall bodies eat the oftner if wee eat much and cannot retaine it to digest it so if we cannot remember what we heare let vs heare the oftner because our memories are so weake so as if there be any preaching not neglecting our callings let vs partake of that foode and the Lord may in mercie so much blesse our diligence as we may by one Sermon learne so much as may comfort vs in the houre of death Lastly as in generall diseases of the bodie as in an ague all parts are weake but principally the stomacke yet it receiueth a medicine and the disease it selfe prouoketh vs to that so if Satan haue weakened thy stomacke so much as thou hast no list to heare the word let this dulnesse be so farre from discouraging thee as that it make thee lust and desire the more after it For as Paul said to the Centurion Act. 27.31 Except these abide in the ship yee cannot be safe when they of themselues would needs haue gone foorth and yet Paul had the absolute promise before that himselfe and his whole companie should be safe but this was conditionall if they obeyed the meanes that is if they abode in the ship Euen so they that despise the meanes of hearing refuse the mercie of reforming their liues and of mollifying their hearts whether they refuse of rashnesse as heare or heare not it is all one or of distrust as though I heare it will do me no good for assuredly except we heare as often as wee can we cannot maintaine this spirit and going out of this ship that is departing from the word preached it is not possible to be saued TITVS chap. 2. vers 11 12. verse 11 For that grace of God which bringeth saluation vnto all men hath appeared verse 12 And teacheth vs that wee should denie vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world THE Apostle in the 9. and 10. verses going before did exhort seruants that were professors to shew themselues obedient to their masters according to the flesh in all things without offence to God and chargeth them that though they be in a base low degree yet they should labour to adorne the doctrine of Christ Now in the 11. verse he addeth a forcible reason to his former exhortation because that grace that is the doctrine of the Gospell which c. hath appeared to all men that is to all conditions of men that it might instruct them to lay aside prophannesse concupiscence of the eies all things that sauour of the world and to liue iustly toward men and religiously toward God waiting for the glorie to be reuealed The words diuide themselues into two parts the first commendeth the excellencie of the teacher which doth instruct vs namely the