be fulfilled in vs which walke not after the flesh but after the spirit THis verse hath reference to that which went before amplifying the reason why God sent his sonne in the similitude of sinnefull flesh that the righteousnesse of the law might be fulfilled in vs and standeth on two parts First by whom Secondly for whom this righteousnesse was fulfilled From hence obserue that there be two kinds of righteousnes first a righteousnesse whereby God doth iustifie secondly a righteousnesse whereby man would iustifie himselfe The first is so called in two respects First because it proceedeth from God Secondly because it is in God and not in vs and this appeareth by opposition of the contrary 2. Cor. 5.21 Christ was made sinne for vs that we might be made the righteousnesse of God in him where that sinne and this righteousnesse are opposed that as there dwelt no vncleannesse in his flesh but our corruption was imputed vnto him because he appeared in our likenesse so is there no righteousnesse in vs but that of Christ is imputed vnto vs we being made one flesh and one spirit with him Therefore erroneous is that of the Papists that say this iustifying righteousnesse is not absolutely of God but partly of nature and the faculty of free will and partly of grace concurring with free will Againe the second they deny that it is onely in God for Gods righteousnesse say they is that wherewith he indueth them that shall be saued at the moment of their regeneration but after is abiding in them called his because at first he doth iustifie the wicked but after it is mans put and infused into him as a quality by God which is meere contrary to this place that we must seeke to be righteous in Christ onely because he onely hath fulfilled the righteousnesse of the law and this was the end why Christ was sent namely to supply our wants and was performed by him onely by the spirit of life which was in himselfe for by the spirit of life of Christ which is in vs it cannot be For first vnlesse wee bee able to doe it as exactly as Adam in his integrity before concupiscence entred into his heart wee cannot doe it as wee should and this none can doe but Christ therefore in our owne persons we are damned Secondly if we could attaine to the perfection of Adam yet is out case in our selues desperare because it sufficeth not that we now fulfill it but wee must make vp that breach and cure vp that wound was made at first by the sinne of Adam else is the law in the strictnesse of it vnsatisfied and this no flesh can doe but the flesh of the sonne of God howbeit hee by the spirit of sanctification hath made vs a holy people set at liberty in him and as highly in Gods fauour as euer Adam was For first he hath absolutely performed it Secondly he hath infinitely satisfied for our breach of it And thirdly he hath mercifully washed away the filth of our sins by the water come forth of his side which is his spirit We must therefore beware our iudgements be not corrupted with this error of the Papists to thinke we are iustified partly by workes and partly by grace for we are saded by grace onely and without works for who can tell when he hath wrought well that he deserueth saluation nay looke Mark 10.17 and we shall see one through the hypocrifie of his heart bragge he had from his youth obserued the whole law and yet asked what he should doe more to obtaine eternall life so as no man can tell when he hath done enough besides that when all is done to the vttermost euen then are wee but vnprofitable seruants for the most righteous in his workes doth either sinne in the matter or in the measure and manner or in the end or in all three and therefore he that laboureth to build a tower with his workes to clime to heauen buildeth Babel to his owne confusion And if thy saluation should be thus diuided betweene the works of thy hands and the workes of Christs flesh then makest thou Christ but in part mercifull and in part a Sauiour who is altogether mercifull and a perfect sauiour there being no name vnder heauen but his by which we can be saued as the scripture speaketh he being the scape goate mentioned Leuit 16. that carried our sinnes into the wildernesse for which otherwise we had beene slaine if the wrath of God by that meanes had not beene staied for there is not so much as a weake disposition in vs to doe good which may bee made sufficient by grace as the Papists would perswade vs but our naturall will is not onely weake to doe good but willing to commit all kind of sinne needing not onely furtherance but alteration and change not in substance but in qualities and corruption for as Ieremy saith cap. 10.23 The way of man is not in himselfe neither is it in man to walke and to direct his steps and Ezek. 36.26 A new heart saith the Lord will I giue you c. the old heart in a man being no more able to receiue goodnesse then a stone is to receaue softnes Nay we say first that God offereth not grace generally to all men but to such onely as shall be saued and whereas they leaue this grace in a suspension in saying it lieth in our willes to receaue it or not we say naturally we haue no such free-will to chuse good or euill True it is our will hath this freedome of two sinnes to chuse the lesse as some chuse to be couetous some to be idolaters some to be vsurers some to be flatterers some to be Atheists but to haue the choice of good or euill is not in our wils for that liberty was onely in mans integrity and taken from vs when Euah tooke of the fruit of the forbidden tree so that al the power of all the creatures of heauen earth is not able to cause the wil to like of that which is good nor keepe it from that sin wherto it resolutly inclineth But now if we regard the will as it is changed and partly renewed to the will of Christ yet for all that it hath not any such freedome as to chuse betwixt good euill for this belongs not to the nature of the will otherwise the Angels in heauen should hang in the same suspence with vs whereas we know they doe absolutely the will of God in heauen as we pray we may on earth so with as much of our wils as is renewed wee do the will of God willing lie without any such free election this is wholly wrought by God as Phil. 2.13 It is he that worketh both the will the deed and Ioh. 6.37 All that the father giueth me shall come vnto me he doth not say shall come if they will Ezek. 36.26 the Lord doth not say this will I do if yee wil but
speaketh absolutely powerfully A new hart will I giue you I will take away the stony hart For howsoeuer it is meet Adam should haue this free election being made a perfect resemblance of the image of God yet is it not meet for vs in this second creation lest heereby we should make the death of Christ of no effect neither his grace nor spirit for if we had it then should we fall from Christ because of that flesh infirmity that is in vs therfore as the Lord doth begin with vs by his spirit to conuert vs without any thing in vs to further it but altogether to withstand it so doth he proceed with vs by his spirit and end with vs by his spirit that he may be all in all in our weldoing and in the worke of our saluation And yet notwithstanding this we haue neede of exhortations threatnings praier and such like to strengthen and stirre vp our dull and senselesse wils for the inward working of the spirit which frameth our wils to will good doth not abolish the instrumentall causes but we haue need of these meanes first because they are sanctified of the Lord and ordained to make vs lay hold on the spirit secondly because without these the spirit and graces of God would soone perish which counsell is giuen Heb. 3.13 to exhort one another daily lest we be hardened through the deceit of sinne for though God could doe this onely by his spirit yet hee will haue these meanes vsed that we be neither high minded nor idle for since we cannot doe good why should we be proud and since we so hardly keepe good we must not be idle but as Phil. 2.12.13 end and worke forth our saluation with trembling for as one holdeth a great masse of lead or other vnremoueable weight not to remoue it for hee knowes hee cannot but onely to trie his strength so though we cannot nor need not performe the law because Christ hath done it yet must we make it the rule of our obedience and of a sanctified life that heerein we may resemble Christ who alone hath sanctified vs. We are then to consider how Christ hath fulfilled the righteousnesse of this Law and that he hath done two waies partly by abrogating it and partly by establishing it he hath abrogated the law in two things First in the power of separation between man and man which was the law of ceremonies so as what was enmity betweene Iew and Gentile that hath Christ abolished and therefore as it is said Ephes 2.14 Christ is our peace which made of both one and hath broken the stop of the partition wall through his flesh in abrogating the hatred that is the law of coÌmandements which standeth in ordinances for to make of two one newe man in himselfe Secondly in the power of malediction betweene God and man whereupon it is said Gal. 5.23 There is no law against vs that is the curse of the law for sinne is not due to vs because Christ hath taken it away and therefore it is said 1. Tim. 1.9 The law is not giuen vnto a righteous man that is against a righteous man there is no law the curse of the law belonging onely to the reprobate and not to the elect howbeit we must not thinke we are so deliuered from the condemnation of it as that wee are freed from the obedience of it Christ therefore hath likewise established the law and this two waies First in the doctrine Secondly in the obedience to the doctrine For the first that not any thing of the doctrine is abrogated but perfectly taught by Christ as appeareth Mat. 5.22 2â That the least euill thought is damnation That anger in heart is flat murder That he that lusteth but in hart after a woman committeth adultery and Saint Paul saith Rom. 7.7 hee knew not what lust was till he knew the righteousnesse of Christ Againe as was touched before Christ came but for these two ends first to make peace betweene man and man secondly between God and man now the moral law made no enimity betweene Iew and Gentile but the ceremoniall law for that was the wall parted vs and them and that onely is broken downe by the comming of Christ and for the other the curse of the law made all the warre betweene God and vs the rigor of it Christ hath satisfied but the doctrine of the law made none for we yet in the precise keeping of it challenge life Christ hauing fulfilled it in vs and for vs so as Christ giueth vs no new righteousnesse but that wee our selues could not perform yet we claime it as done in our person by the righteousnesse of the law that Christ in our flesh performed for the second he doth also establish it in the obedience to the law and this two waies Fiâât bâââhe person of Christ for by his inherent holinesse was fulfilled all the law which is imputed to vs Secondly as by righteousnesse inherent in him so by his spirit of sanctification dwelling in vs hauing the whole man in part changed that we are able to doe what God will and in iudgement to allow in affection to embrace and in action to execute what he commandeth so as if we consider our filthinesse we haue the blood of Christ to bathe in if our nakednesse wee haue the robes of his righteousnesse if our beggery we haue his riches filled with all graces yet must we alwaies ioyne bloud and water faith and works in the person iustified for they are notes of our religion signes of our conuersion seales of our election fruits of our iustification testimonies of a good conscience in their end they are referred to the Lords glory they are causes to stirre vp others to the seruing of the same God they are of the Lord accepted and recompensed in the mercy of the rewarder and not at the merit of the worker for he can accept of none by desert but that which is according to the precise couenant of the law but water is to be stood vpon as a signe that bloud hath gon before and the writing of his law in our hearts by sanctification of life is a proofe that our sinnes are purged in the blod of Christ and pardoned through the mercy of God And in respect of these seuerall operations and workes of Christ in aboliââââ the law in the curse and establishing the law in the obedienââ ãâã it we that are elect are said to be dead to the law Rom. 7.4 and also liuing to the law wee are dead to the law in three respects First to the condemnation of it because being iustified by Christ we cannot be condemned by the law for the wrath of God is taken away through the imputation of his righteousnesse Secondly to the constraint of the law for it doth not constraine vs which are Gods elect as it doth the reprobate because Christ by the worke of his spirit doth bend our wils to
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
to couer our nakednes with the robes of our elder brother Christ Iesus and to remedie and cure our vnrighteousnesse in the righteousnesse of the blood of Christ So as with the hearers of Peter Act. 2.37 the law ââging and pricking our consciences wee shall crie out in a holy distrust of our selues What shall we do And this kind of despaire prâpareth vs to saluation for the spirit sheweth vs our pouerty and where to buy gold that shall cost vs nothing it sheweth vs our wretchednesse that haue nothing but rags to put on and withall the wardrobe of Christs righteousnesse where wee shall haue garments fit for the Saints of God it sheweth our Apostasie how we haue fallen and by our fall haue euen broken and cut as it were our owne throats and sendeth vs to the Physitian Christ who is onely good at such a desperate disease it sheweth our blindnesse and withall the eie-salue of the holy Ghost to cleare vs 1. Ioh. 2.20 it sheweth vs our debt and the sergeant the diuell ready to arrest vs and then sends vs to the God of heauen in whose hands is all treasure to discharge what we owe it sheweth vs how we stand vpon the scaffold ready for the hatchet and then out of this astonishment sendeth vs an absolute pardon from heauen sealed with the blood of Christ and subscribed with Gods owne hand So as it teacheth vs onely to mistrust and despaire in our selues and to seeke to be releeued and refreshed with that water of life whereof hauing once drunke wee shall neuer thirst againe Iohn 4.34 Howbeit on the contrary this same spirit bringeth the wicked into a sense and feeling of this same horror and leaueth them in the astonishment of their conscience so as Sathan continually hath their sinnes to scourge them with and their corruptions wherewithall to vpbraide them And the cause why they bee left in this hellish plight and suffered to be thus perplexed and tormented of themselues is their owne infidelity that they haue stopped their eares against that comfortable sound of the Lords mercy and so poisoned their hearts with sinne that the power of the word could not worke vpon them and so the Lord most iustly hath hardened them in their irkesome and tedious hypocrisie that the sinnes they commit should be the punishments of sinnes past and the deserts of punishments that are to come And as to that that the holy Ghost working this same feare and terror in the hearts and consciences both of the elect and of the wicked and should leaue the reprobate euen when they are brought to the depth of despaire it were blasphemy to say or thinke that he doth it for and to the same end thaâââ than doth for Sathan doth it to prooue God a liar as that being in that case it were not possible for God to saue them whereas the mercy of the Lord is aboue all his workes But the spirit of God doth this that God may be iustified in the iust hardening of that mans heart whom hee found sinfull and whom hee was not bound to saue and so his end is to take vengeance of his hypocrisie for the Lord is as iealous of his iustice as he is of his mercie Sathan promiseth saluation to whom God pronounceth damnation and lulleth them in security whom he findeth carelesse to watch ouer their steps neuer greatly troubling or mouing any of his owne till they come to such a deepe exigent and to such a narrow pinch euen to hels mouth that they cannot goe from him then they taste euen of hell fire in this life and feele a fearefull beginning of that shall neuer haue end Now God threatneth damnation to all to his elect that they may seeke and hasten to be shrouded vnder the shadow of Christs wings and to feele the vertue of the hemme of his garment to the reprobate that they may bee the more hardened Mat. 14.36 because it is in the corruption of their owne hearts that they heaue refused the acceptable time of grace and reiected the pearle which they might haue bought It will be said But why should the holy Ghost leaue them in this despaire He is not properly the author of despaire but if the reprobate being brought to this be not recouered it cometh of his owne wickednesse As for example a man sheweth vnto a triator his indignity and hauing done this with great and vehement passions hee sheweth him the detestation and vglinesse of his offence and leaueth him with some doubt and scruple of conscience as amazed at his owne wickednesse if the traitor vpon this make himselfe away by violence as Iudas did hee that thus laid the quality and nature of his offence open before him Mat. 27.5 is not the cause of this his desperate end hee was the cause and meanes of making him to bee affraid and angry with himselfe onely and that was lawfull so the holy Ghost by laying open the riches of Gods mercy at the first thine owne wilfull rebellion to forsake him Rom. 7.12.23 his giuing of thee a law to bridle thee and the hââ and feruencie of thy corruption to breake through all lawes worketh this terror in thy heart that art a reprobate and sheweth as it were before thee the smart and execution of thy sinne If now thou despairest and restest there the cause is in thy selfe for thou sawest light and louedst it not and heardest the sound of retrait and yet weatest on to thine owne destruction Further this spirit of God is not the author of despaire as it is despaire for a man should neuer despaire of Gods mercy as God was not the cause of the lie in the false Prophets as it was a lie 1. Kin. 22.7 but he shewed his iudgement on them by giuing them thus ouer to this sinne So despaire in the reprobate wrought by the wickednesse of their hearts is after this sort reuenged by the spirit in giuing them ouer to the extremity of this sin so as it commeth from the spirit not as an euil author but as a iust reuenger of their former sinnes Now the instruments the spirit of God vseth to bring and perswade the conscience to feare damnation are two first the law naturall for in the nature of euery man something is ingrafted and written of euery sinne that howsoeuer it bee acted and performed with pleasure yet euen in nature it endeth and is left with remorse which doeth shew that there is a God to punish it This was that which made the heathen to haue an apprehension and vnderstanding of infernall furies as that for some sinnes they should bee so exagitated and tormented with them as they could haue no rest For this cause they tearmed them by speciall names as the fury of Nemesis that should plague the proud man Eumenides because shee was implacable and would not bee intreated Alecto because it was a torment that neuer ceased Alasto that should pursue
were the nailes that fastned Christ to the Crosse wee must weepe and cry as one mourneth for his onely sonne and first borne and there must be such a compunction of the spirit as to crie with the hearers of Peter Act. 2.37 What shall we doe and with Dauid Psal 6.6 to wash our bed with teares and so to mourne as if we heard the Lord summoning vs to iudgement for our sinnes are not lighter then Dauids that our sorrow should be lesse then his And when we haue attained to this to be pierced to the soule with sorrow not for any discomforts in this life but for that we haue offended God and haue exercised our selues in this not as in a pang that shall perplex vs for the time but that wee haue daily ripped and laied our hearts naked before the Lord then from hence springeth forth the third fruit amendment of our sinnes and repentance for them which standeth in two parts first in the forsaking of the old sinne secondly in inclining to the contrary vertue for the repentance of an vlurer is not restitution only but with Zaccheus Luke 19.8 to restore and to be mercifull to the poore as before he was vnmercifull for drunkards not onely to leaue the combat of their cups but to forsake that company and to obserue all kind of abstinence whereby he may be more fit for his calling and in iudgement to condemne it and in affection to abhor it both in himselfe and others so as briefly to repent is not to be as thou hast bene but to be in Christian duties that thou hast not beene For the second point which is the reason of the exhortation by the word Kingdome of heauen vnderstand the manifestation of the Messias which as a ââately monarch shall rule in the hearts of men such as shall bee gathered by the Gospell with a wonderfull spirituall maiesty by his word and graces first leading them by the Gospell to haue their conuersation in heauen while they liue heere whereupon gather there is a double kingdome first of administratory prouidence which is that wherby the Lord ruleth ouer all euen the diuels secondly of royall preheminence in his church which is threefold first in their beginning by imperfect sanctification when men translated drawen from the power of sin are brought to the obedience of the Lord Iesus the second confirmed by perfect sanctification in the soules of the saints already departed the third fully to be accomplished when wee shall bee crowned of the Lord both in soule and body with perfect and perpetuall glory when God shall raigne in his Sonne his Sonne in his Church and his Church triumph in them both for euer Now this spirituall maiesty of Christ setling and inthronizing himselfe in the hearts of men is far more magnificent then any earthly throne prescribing vs lawes within which we are to bound our selues for in a kingdome there are foure things requisite first a King to gouerne secondly subiects to obey thirdly lawes to keepe in awe fourthly authority to execute them Now in this kingdome of light Christ is the King the faithfull be the subiects the word of God the lawes the power of the spirit the authority to execute them so that if by our subiection to the word the little flocke of Christ be increased the workes of the diuell bee destroied the enemies of God be subuerted and sinne bee subdued in the strength thereof then ãâã being gathered into this first kingdome which consisteth in the regeneration of the spirit may assuredly waite for the expectation of the other kingdome which standeth in the perfection ãâã all glory And we may the better vnderstand this by weighing the diuersity of Kingdomes which the diuell hath these being double first on earth secondly in hell On earth the reprobate being his subiects their corrupt affections their lawes ãâã their being giuen ouer of God to follow those wicked waies being the power to execute them So as in all those places bââ they neuer so well polished to the eye which haue not sufficiâââ power of the Gospell to saue them âor which haue it notatâââ or which haue it in a counterfet manner and measure or whâââ hauing it sincerely Mat. 7.6 doe flie like dogs to rend them in peeces thââ bring it in these is the kingdome of darknesse set vp and sauing for the elects sake which shall bee taken out of them by the manifestation of Gods grace it were but a cage of filthy birds and the Synagogue of Satan For the second which is in hell it is that wherein vnmercifull Diues now lieth Luk. 16.24 and cannot haue so much refreshing as to coole his tongue and wherein after this life the wicked and impenitent shall bee tormented with endlesse paine The consideration whereof may driue vs to the meditation of the Lords bounty that hath prepared another place for vs if we follow the counsell of Iohn Baptist to amend our liues and to reforme our waies euen such a place wherein we shall behold and enioy the beauty of his glorie for euer Further obserue though Iohn Baptist willeth them to repent and amend yet it proueth no ability or naturall inclination in a man to doe this no more then when Christ saith Mat. 11.28.29 Come vnto me and take vp my yoake it argueth no power of our selues to come for so much himselfe setteth downe in another place where hee saith No man can come vnlesse my Father drawe him But the end of this is Iohn 6.44 not that the commandement is giuen to meet with our power to performe it but as Rom. 3.20 that thereby might come the knowledge of sinne for when wee see our weakenesse that we cannot doe it and our wretchednesse that we haue done the contrary as that where we should haue repented of our sins we haue rather increased them it leads vs to seeke grace in Christ pardon for the sinne and power of his spirit to forsake it So as in the commandement know thou oughtest to doe it in the correction of the Lord know thou hast not done it in not doing it know thy condemnation in praier and faith thou knowest where to haue it in thy conuersion thou knowest where thou hast receiued it and in thy perseuerance know by whom thou doest retaine it And albeit all commandements are of three sorts first such as command our first conuersion secondly that command our obedience to the Lord after our conuersion thirdly that command our perseuerance after wee haue begun obedience yet we shall see the strength of all these commeth from the Lord. For the first Zach. 1.3 there is a commandement giuen to turne to the Lord and Ioel 2.12 this is more particularly set downe that it must be a turning with all the heart But how shall this be wrought Obserue Ephraims speech to the Lord Ier. 31.18 Conuert thou me and I shall be conuerted So Deut. 10.16 Moses commandeth that the people should circumcise the
foreskin of their hearts that is that they should change their vile affections but how this must be done appeareth Deut. 30.6 The Lord thy God will circumcise thy heart so Deut. 39.19 there is a commandement to chuse life That thou and thy seed may liue the performance whereof is Ezech. 36.26 A new heart saith the Lord I will giue you and a new spirit I will put into you and I will take away the stony heart out of thy body and I will giue you a heart of flesh which place doeth fully answer all suppositions of our owne ability for if there bee any pliablenesse in a stone then is there so in man For the second we are commanded to liue well and to worke but whence this proceedeth appeareth Philip. 2.13 It is God that worketh in you both the will and the deed so 2. Cor. 7.1 there is a commandement giuen by S. Paul that we should cleanse our selues and 1. Iohn 3.5 Euery man that hath hope purgeth himselfe and 2. Tim. 2.21 He that is a vessell of honour purgeth himselfe but how this is done is set downe Ezech. 36.25 I saith the Lord will powrâ cleane water vpon you and yee shall be cleane and as the Apostle saith Hebr. 9.14 The bloud of Christ purgeth the conscience from dead workes For the third we are commanded to stand fast and to hold fast our profession so Acts 14.22 Barnabas exhorteth to continue in the faith but from whence this commeth Paul teacheth vs Ephes 4.30 The Lord make you strong for it is âee that hath sealed you to the day of redemption and 2. Thessal 1.11 The Lord make you woorthy of this calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power and 1. Thess 5.24 Faithfull is he which calleth you which will also doe it By which wee may perceiue that this exhortation to Repent and other such like inserted in the Scripture are but to wheâ vs on and to set an edge vpon our praiers and desires that wee may fetch these graces out of the closet and bosome of our Sauiour Christ who is as ready to giue as wee to aske Further learne hence that forasmuch as the most vehement and pithy exhortation to obedience is taken from the manifestation of Christ that the Gospell euen as it is the Gospell requireth reformation of life howsoeuer it bee charged either to giue too much occasion to sinne as that being cleansed in the bath of Christs bloud we may abandon our selues to vncleannesse or to make too much restraint as it were from sinne as that wee must abstaine from all apparence of euill for saith the Gospell 2. Thess 5 2â 1. Iohn 3.8 Hee that doeth not labour to purge himselfe in euery thing is of the diuell Wherein we must consider that there is a double couenant first of workes by the law which being obserued giueth life but being broken but in cogitation onely doth damne a man secondly of grace that all that beleeue shall bee saued Now in euery couenant there is a restipulation or mutuall agreement of both parties ours in the law was that we would doe what was commanded in grace that wee will beleeue that we may bee saued for as no man can be saued by the law but by absolute obedience so no man shall be saued by the Gospell but by faith and repentance for this is that God requireth of vs to beleeue and amend Againe obserue that when we preach repentance we preach not the law but the Gospell for the law admits of no repentance for though wee could now obserue all that is written in the law yet should we be damned vnlesse we could satisfie for that was broken in our first conception we being borne in the filthinesse of nature Now there is no way of saluation for circumcised or vncircumcised for Iew nor Gentile before the law nor after either before our conuersion in the time of our infidelity or after our conuersion in the time of repentance but onely in the bloud of Christ whom by the power of the holy Ghost by the instrument of the word as the second cause we doe by faith apprehend vnto our euerlasting peace Thus much is set foorth by Saint Paul Rom. 8.1 that there is nothing but condemnation to âhem that are without Christ and none are in Christ but they âhat haue receiued the spirit of Christ and none hath this spirit âut he that hath receiued the gift of faith which doth ingraft vs ââto Christ and none hath faith but hee that hath repentance and none hath repentance but he whose soule is changed cleansed in his conscience reformed in his affections so that howsoeuer he slippeth through infirmity yet his full endeuour is alwaies to please the Lord and no mans soule is changed whose life is not already amended For this must declare a purified conscience and none hath amended his life who doth deliberately persist in any grosse sinne so that whatsoeuer purposelie grieueth the spirit and smiteth God by his sinne hee is not in Christ but consequently in the state of condemnation except hee repent for this that is spoken of 1. Iohn 5.3 Hee that is borne of God keepeth his commandements and they bee not burdensome to him For this is the new couenant saith the Lord Ier. 31.31 I will make with you I will pardon your sinnes and write my Law in your hearts that is whomsoeuer I will pardon I will reforme their hearts both inward and outward mortification that they shall be obedient to my Law So that whosoeuer hath not receiued power to amend his life hee neuer felt the power of God to the pardoning of his sinne for he neuer giueth saith alone but it is euer ioyned with an ability from the same spirit ãâã amend the life so as vnlesse outwardly thou bee amended that thy light doe shine before men both in thy conuersation and in thy actions for any peace the Gospell can preach vnto thee thou maiest feare thou art in the state of condemnation And if thou hardenest thy heart against this sweet sound of the Lords voice hee will at the length scorne thee and thou maiest crie and not be heard for Esau may weepe too late Gen. 27.38 for we are therefore to repent because by grace we are sure to bee saued as Saint Peter saith 1. Pet. 1.17 if yee call God Father that is if ye will be his children passe your time in feare because he hath redeemed you by his bloud Luke 1.75 Leuit 11.44 So saith the Gospell It yee holy as your heauenly Father is holy for children must be of liââ disposition to their father and he that worketh euill is of the dâââ as Christ speaketh Iohn 8.44 So Paul Rom. 12.1 doth beseeâ them by the merits of Christ a forcible argument to perswade that they offer vp their bodies a holy sacrifice vnto God sheâing that the greatest matter to inforce vs to reformation is
takeâ from mercy And 1. Cor. 6.15 Your bodies are the temples ãâã the holy Ghost and yee are bought with a price therefore doe not prostitute them to vncleannesse but let the loue of God constraine vs to loue him againe Yet may wee not heereupon imagine that we make the law of God of no effect through faith nay as S. Paul saith Rom. 3.31 by this we rather establish the Law and that two waies first in the absolute obedience of Christ inherent in himselfe and imputed vnto vs secondly by the spirit of sanctification abiding in vs for the same righteousnesse the law commands the very same doth faith apprehend for we doe challenge the promise of God to saue vs by this that Christ in our person hath absolutely performed it so as there is no difference in respect of the substance but only in the maner of conueiance wherby we apply it vnto our soules So doth the Gospel command the same works that the law exacteth though there be a threefold difference between them for first the law commands works to gaine saluation by them the Gospell because saluation is already gained by the bloud of Christ for as S. Paul saith 1. Cor. 6 2â we are bought with a price therefore we are debtors secondly the law giueth no power to worke that it commandeth for Moses that was the giuer of it could not frame his owne heart to do it therfore it is called a dead letter written in stones 2. Cor. 3 6â which prefigured the harts of men but the Gospel in the elect neuer coÌmandeth but first giueth grace and power to performe as the Lord neuer pardoneth any mans sin but he first writeth his law in his heart as S. Iohn saith 1. Ioh. 3.8 God sent his son to destroy the works of the diuel in vs and this is the argument of S. Paul Rom. 6.14 Let not saith he sin raigne in your mortal bodies that is haue dominion ouer you for yee are not vnder the law but vnder grace that giueth power to amend Thirdly the law commands works absolutely and admits of no repentance but the Gospel neuer excludes repentance the father euer waiting for the returne of his lost son so as it is true no whoremonger shal be saued continuing such a one but alwaies vnderstand repentance comming between staieth the iudgement for though our sins be of a purple or skarlet die yet if we turne to God the bloud of Christ hath this vertue 1. Ioh. 5.6 that it can make them white as snow so as the summe of al this is bloud water Ioh. 13.8 must go together faith in Iesus and the spirit of the Lord Iesus remission of sins and reformation of life must neuer be disioined Now for that the Papists say the expectation of a reward would make vs worke that in vaine should the worke be if there were no merit Wee answer that if a man freely shall gratifie his bondman with libertie and he shall after preserue his masters life by this hee hath not deserued his freedome for if he had remained still bond he had beene bound to haue done it and all hee can doe after is not to recompence his freedome but to testifie his thankfulnesse So whatsoeuer we can do or deserue we are bound to it by a double bond first of our creation secondly and much more by our redemption and after our saluation promised and purchased to doe well is nothing but dutie for we were bound to doe it before we were saued So as this is the order of exhortation in the Scripture All that haue hope 2. Cor. 7.1 must cleanse themselues not to clense themselues that they may hope but they haue hope therfore they must doe it Mat. 25.34 And not because we releeue the poore therefore wee shall be saued but because in mercy a kingdome is prepared for vs therfore as members of one bodie we releeue the poore And Abraham did not therefore offer vp his sonne that he might be iustified Gen. 22.8 but because he was iustified before Gen. 15.6 therefore he thought nothing too deare to gratifie the Lord with though it were with the sonne of the promise So heere we doe not therefore repent that the kingdome of heauen may come but wee must amend our liues and change our minds because the Messias is already come that will saue our soules Againe obserue he saith it is at hand noting a neere manifestation of him which was more then any of the Prophets could say whereupon Christ saith that there was neuer any Prophet so great as Iohn Baptist Mat. 11.11 yet the least in the kingdome of heauen is greater then he not comparing their persons for there were diuers of the Prophets as excellently qualified as Iohn nor that a Minister of the Gospell now should be greater then hee but that the ministery of Iohn was plainer then that of the Prophets they but foretelling indefinitely that Christ should come Iohn pointing at him with his finger that he was now comming and the ministery now being more excellent then Iohns because he preached but of the Messias at hand wheras we haue seene the fingers of this hand Christ to haue come with power to haue died with triumph and to haue ascended with glorie therefore let him that hath an eare heare and hee that hath hope let him arise for the kingdome is now come not at hand Iohn 14.12 Againe note the excellent Harmonie betweene Iohn the fore-runner and Christ the after-commer for Matt. 4.17 Christ vseth the very same words to perswade to amendement of life because the kingdome of heauen is at hand Which sheweth the agreement ought to be among Ministers and how wee may discerne whether they be of God or no for then as they all worke vpon one foundation so shall they all speake by one spirit and the voice of the herbinger agree with Christ and Christ with him pressing no other doctrine then that Iohn preached before For the fourth circumstance which is the warrant whereby Iohn was authorized to preach wee note that all callings in the Church of God must bee warranted expresly in the booke of God For if any were to bee exempted it was this of Iohns being extraordinarie but he is enforced to prooue it as if hee should say Though I am not Christ nor Elias in person howbeit in power of spirit I am yet looke in Esay 40.3 my authoritie recorded for the place of a Minister is not like the power of the Magistrate which though it be Gods ordinance in generall yet is it not in particular as that there should be this or that Magistrate as an Emperour Duke Chancellor and such like for this is humane and God hath giuen man this freedome by the remnant and portion of reason abiding in him to deuise what may be safest for the state And these offices as they be by man erected so may they be by him abolished But
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 ãâã 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 ãâã out of his belly yea affliction followeth sinners and feare shall be for the workers of iniquity such a one consumeth like a râââ thing God shall run vpon him and his arme shall be broken ãâã shall destroy him as the vine her sower grape and cast him off ãâã the oliue doth her flower for he that is not planted in Christ his branch cannot be greene but brimstone shall be scattered in ãâã habitation and his hope shal be indignation and sorrow of miââ 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 tââo 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 ââe tender conscience and inward peace of a Christian he answereth to the end of this chapter In this verse to the end of the ãâã he sheweth how far we are deliuered from the law of sinne ãâã 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 appeaââth Gen. 2.17 In the day that thou eatest thereof thou shalt die ãâã death and from the 17. verse to the end of the Chapter he ââeweth how far we are freed from the miseries and calamities of ãâã life Now in this verse as it deuideth it selfe we are to consider two âââing First how and by what meanes wee obtaine this freeââme âââly by the spirit of life which is in Christ Secondly ââthings from which we are freed which be two first from the âââson 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
Apostle saith heere he was freed from the law of sinne for Christs body was not onely crucified for our sinnes our sinnes being the very cause of his crucifying but hee was also crucified to sinne that is to crucifie and kill sinne in vs which are his members so that except we finde the spirit of God daily working and striking at the roote of sinne to weaken it and at the branch of sinne to cut it off at the first blossome we cannot conclude he was crucified for sinne because he is not crucified to sinne in vs so as we must measure the life of Christ in himselfe no further to pertaine to vs then we finde the power of sinne abated in vs. And therefore if we walke after the Prince that ruleth in the aire and that worketh in the children of disobedience and haue our conuersation in the lusts of the flesh then hath not the life of Christ freed vs from the law of sinne and then are we in the state of condemnation if God be not rich in mercy to vs heereafter For howsoeuer the Lord is contented so farre to dispence with the rigour of his iustice as to suffer ââe Sunne to shine both vpon the iust and vniust yet doth the Soââe of righteousnesse neuer arise vpon any that is holden with ââe cords of his owne sinne making as Salomon saith Prouerbesââ 12.13 a signe with his eies signifying with his feet and instructing with his fingers to haue those leude things which luâke in his heart countenanced and performed both by himselfe and others by his entisement Let vs therefore labour to haue our spirits raised vp from the dead in the body of Christ or through the life of Christ till when we are not freed from the law of death for so long as we remaine naturall men we are dead both in the punishment of sinne and also in the pollution of sinne of the latter we ãâã in this life as 2. Cor. 5.15 If one be dead for all then were we all dead The other is reserued for the life to come and is called Reue. 20.14 the second death when carnall and fleshly minded men shall be cast into the lake of fire We must know then that vntil the spirit hath raised vs from the dead we are but dead men though we seeme to liue and so long as we are thus dead we are separated from the grace of God that is the grace of God is dead in vs and we are liuing vnto all sinne and so not freed neither from the law of sin nor of death Our spirits then are said to be raised from the dead two waies First when it reuiueth and renueth that which is dead in vs And secondly when it slaieth and mortifieth that which is quicke in vs that which is dead in vs is the grace and fauour of God that which is quicke in vs is sinne as concupiscence lust sensuality and such like so that till this spring-time come that the grace of God be seene to flower and bud forth in vs our estate is no better then that of the damned soules for as they at the last day shall be separated for euer from the presence of God so as long as we remaine carnall and vnsanctified men we are at this day separated from the fauour of God and as the damned in their separation doe liue in torments for euer being dead in the punishment of sinne so are we carnall men inwardly tormented in conscience for being dead in the pollution of sinne that is we commit those sinnes for which the damned are tormented and in some respects the damned are better then carnall men for they can sinne no more though theââgnash their teeth and sâet at the iustice of God whereas the wicked and vniust doe still commit sin adding sin to sinne whereby heaping the more dishonour vpon God they drawe the heauier condemnation vpon themselues Further where the Apostle saith He was freed from the law of sinne we must not vnderstand it as if there was any law or commandement to sinne but as Rom. 7.11 that sinne tooke an occasion by the commandement to deceiue vs and to slay vs there being accompulsary and an vnchangeable necessity in vs to sinne as long as we are holden of the flesh that will we nill we we cannot but sinne we being by sin deceiued fiue waies First by concupiscence and lust as was Euah Secondly through infidelity Thirdly by blindnesse of iudgment Fourthly by particular ignorance And lastly by the malice of the heart and if the hart come once to be little worth as Salomon âââââeth Pro. 10.20 and as it is in all carnall men then is the âââââantiall law of God which otherwise in it selfe is holy iust and righteous to such men but a law of sinne that is sinning the more because the law forbiddeth it and a killing letter as 2. Cor. 3.6 First in respect naturall men are but flesh sold vnder sinne Secondly in respect hee reading it readeth his owne damnation and a seducing letter inticing them therefore to sin because they are restrained from sinne yea to them as Rom. 3.20 it is the power of sinne and as Rom. 4.15 it is the law of wrath and as 2. Cor. 3.15 it is as a vaile laid ouer their hearts to blinde them and as 1. Tim. 1.9 it is said not to be giuen to the righteous but to the disobedient and as Peter calleth it Act. 15.10 a yoake which neither they nor their forefathers were able to beare meaning thereby what it is to the carnall man and what it was then made by the Scribes and Pharisees who preferred the law before Christ which being but a schoole-master to bring vs to him was by them made a master aboue him to teach him ãâã it is no maruell though to such as would liue by the law without the life which is in Christ that it proue to them a law of sinne and of death for by the law shall neuer any bee iustified but through faith in the life of Christ must we attaine saluation ROM chap. 8. vers â verse 3 For that that was impossible to the law in as much aâ it was weake because of the flesh God sending his owne sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh HEere the Apostle proceedeth to make the matter formerly deliuered more plaine and easie wherin obserue two materiall points First that he taketh away all the power of the law to saue Secondly that this power is giuen onely to Christ who tooke vpon him not the similitude of flesh but of sinfull flesh to condemne sinne in the flesh by whose grace we are only saued without the workes of the law For the first obserue two things first that it is impossible for any to be saued by fulfilling the Law because none can exactly and perfectly doe it secondly from whence this disabilitie proceedeth not from any defects in the law but from our corrupt nature
this life Thirdly to make them the more inexcusable at the last day when they cannot say but the light was shewed them and they shut their eies and that grace was offered but they spurned against it in their hearts This preaching and exhorting and reproouing is also necessary for the elect as an instrument to conueie vnto vs that grace whereby we are conuerted as Lydia by hearing Act. 16.14 had her heart opened for though wee might liue by Gods prouidence without our appointed foode of bread Deut. 8.3 yet if we should reiect bread thinking to liue by bare prouidence wee should tempt God euen so though the grace of Christ doth onely saue vs yet is his word as the golden vessell wherein it is reached foorth vnto vs. Out of this then that hath beene spoken generally obserue that the best choisest and chiefest actions of a naturall man are enimitie against God that is doe directly sight and offend the maiestie of God the reason is because we are in this estate so farre from yeelding subiection to his law that therefore we sinne the more because the law forbids vs for as there is great contrarietie betwixt cold and heat so is there greater betwixt the spirituall law of God and the corrupt law of our flesh and as the fire compassed about with the force of the winde hath the heat that struggleth to come foorth beaten backe by the power of the winde whereby it increaseth the rage of the fire as experirience teacheth vs in scalding more in winter than in summer euen so is it with vs for sinne that would come foorth and is driuen backe by the power of the commandement prooueth the more fierce and enraged sinne Since then it is our nature to sinne the more because we are forbidden to sinne and that the successe and fruite of sinne is so dangerous as to keepe vs at enimitie with God with whom if we make no peace but continue at warre we shall haue the woorse being to him but as the drie stubble bfore the fire let vs beware how in this lethargie of sinne we fall asleepe since watchfulnesse is the cure prescribed by our Physician Christ but let vs tremble at the first motion of sinne shake off the least occasion that may prouoke vs to it checke it when it begins first to start out and cut it off while it is yet tender lest growing strong headed it makes vs grow stiffe necked and stubburne hearted for it is not the way to amend barely to wish thou could leaue it and yet to excuse thy sinne because it is thy nature for aswell maiest thou acquit the theefe that robbeth thee for he will pray thee to beare with him and tell thee it is so old and sweet a sinne to steale as he cannot chuse but follow it But thou must submit thy selfe to be reprooued for thy sinne range thy selfe equally to the obedience of euerie Commandement not excluding couetousnesse as thy enemy and yet suffring thy selfe to be surprised by flatterie as a friend to thy promotion reiecting hatred and yet harboring deceit gaine-saying pride and yet abounding in oppression defying poperie and yet embracing blasphemie for they end all alike in destruction of body and sorrow of minde let vs not therefore go neere the stewes if our eies bee bent to lust nor affect preheminence if our hearts be bent to pride nor handle treasure if our affection encline to couetousnesse nor haunt the tauerne lest our appetites bee enflamed with wine for this were to quench the fire with oile which is as fuell to maintaine it But let vs so moderate our selues in these inferior blessings as we auoid prouocations to sin because of our pronenesse to sinne and suffer not our weake nature to be too sharpely assaulted by these deceiueable delights which are in themselues but as sugred sinnes the more easily to ensnare vs in the nets of the diuell ROM chap. 8. vers 8.9 verse 8 So then they that are in the flesh can not please God verse 9 Now yee are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man hath not the spirit of Christ the same is not his IN these verses the Apostle concludeth his former argument of the opposition betweene the flesh and the spirit both waies proceeding as it were by steppes and degrees in this sort They that walke after the course of the world sauour the things of the flesh and relishing nothing else they sauour of damnation their consciences being alreadie scorched with the fire of hell and this is all the excellencie of mans wisdome because it is not at slight variance but at vtter defiance with God and it continueth in this enimitie because it is not in subiection to his law and it is not because it can not and since it cannot but rebell it is impossible it should please God On the other side they that make a conscience of their waies sauour the things of the spirit and by this their taste and delight in heauenly things they purchase to themselues life and peace for such is the wisedome of the spirit and not being in the flesh they can not but please God which is partly expressed partly implied vpon direct consequent of the former words in the end of vers 8. For since they that are giuen ouer as reprobates to the flesh cannot please God they that haue but flesh and infirmities onely in them hauing the greatest part of their soule and body seasoned with the graces of God they cannot but please God and such are yee vers 9. the Apostle speaking of the elect which containeth three parts in it First a proposition assumed S. Paul taking it as granted and as a matter without controuer sie that they were not in the flesh but were in part sanctified Secondly the reason that mooued him so to take it because the spirit wrought in them holinesse of life for God and an vncleane liuer cannot lodge vnder one roose Thirdly a reason of that or a confirmation of the reason by the contrarie they that want Christs spirit are none of Christs but yee are elect and chosen and ingrafted into Christ and therefore yee haue his spirit and hauing his spirit he hath so crucified your corruptions as you are no longer in the flesh and then being dead vnto sinne yee are aliue vnto God Hence obserue first the great force and efficacy of those words They that are in the flesh for it is a greater matter to be in the flesh then for flesh to be in vs for this maketh vs more fleshly the first being true onely of the reprobate and castawaies the other onely of the elect euen as it is a greater disgrace to say that a man is in his wine whereby is meant drunkennesse then that wine is in a man for the best may take it to comfort their hearts so to say that a man is cholericke is more then to say
life for direction and of the commandements of God for instruction yea do taste in som measure of the sweetnesse of grace for our inlightning yet if we suffer our soule to be the fountaine of all vncleanenesse and doe make the members of our body as so many pipes or conduites to conuey that vncleanenesse into our liues the most part of our thoughts of our words and deeds of our affections and desires tending more to the dishonoring of God the satisfying of our delights in the flesh then to the furthering of our saluation making riches our hope the wedge of gold our confidence and trusting in the strength of our malice as Dauid saith Psal 52.7 Then are wee in the damnable state of flesh these being iniquities to bee condemned and as Iob saith chap. 31.28 A plaine denying of God which must of necessitie displease him in the highest degree Further obserue hence that none but sanctified men can please God and that all the workes of carnall men and reprobates with what face soeuer they be done are hatefull to him the reason is because none of them consent to the law of God in any other sort then to make them inexcusable for the vnderstanding whereof wee must know that there is a two sold writing of the law in the hearts of men the one by the singer of God the other by the spirit of God and that which is written by the spirit is onely in Gods children the other is in all men and in all nations being the law of nature which is the light of reason and by this they doe know and see their sinnes and so farre they consent to the law but not in this to loath their sin or to be grieued at it hauing a striuing with the sinne but not against the sinne against the sense and feeling of it that they may more eagerly follow it for hauing this law written in his conscience which accuseth him for sinne he laboreth to race it out that he may sinne without controulement for pride selfe-loue cruelty hatred and such like are passions alwaies working inwardly vpon their members that is vpon their wils vnderstandings affections which sometime lie hid like a toade vnder a stone this proceeding from the goodnesse of God for the loue he beareth to his Church ãâã if the Lions of the field should euer roare what should becâââe of the poore lambes And if they should hatch all the sinnes they haue conceaued they would liue worse then wild beasts wee should haue no peace nor face of a Church among vs and therefore what the Lord cureth in his elect he restraineth onely in the wicked by ân inferior working of his grace that they burst not forth into outragious sinnes he being likewise hindred from the height of his impiety partly for feare of punishment and partly for feare of shame and discredit the world euer liking it well that men should liue ciuilly lest a ruine of the whole might ensue And yet herein we may see the exceeding bountie of God that euen for liuing morally and aiming but at earthly praise and commendation without any respect of the loue of God these being fruits not of the woorst sort he rewardeth them in this life with his outward blessings for their ciuil obedience and outward cariage in the life to come though not with heauen yet with mitigation of their punishment in hell Iehu we know was but a carnall man for he departed not from the sins of Ierobeam that made Israel to sin 2. Kin. 10.30.31 yet because he did diligently execute that was right in Gods eies he rewarded him in this life with the promise of posteritie to the fourth generation to sit vpon the throne notwithstanding all that the wicked do tend to death because they performe onely the letter not the sense of the commandement in their best works Now in that the wicked are recompenced in this life it is in two respects first to encourage vs to performe the like duties outwardly which they doe secondly to comfort vs in this that if the Lord carrieth his eie of bountie toward them that are without and strangers from his fold much more will he reward vs which are his elect and sheepe of his owne pasture And yet in that their best fruites bring death vpon their soules and cannot please God it is to meet with the bold presumption of them that think they shall be saued what profession soeuer they be of and that they be greatly in Gods fauour if their actions be a little varnished ouer with hypocrisie which is as much as if they should thinke to goe to heauen backward which will deceaue them for if a theefe going to the gallowes should thinke himselfe in as good case as a true man would we not iudge it madnesse since the one escapeth and the other is hanged yet fareth it thus with worldlings and profane men who sleeping in the middest of the sea thinke to escape drowning and liuing in the lusts of the flesh imagine to escape damning which cannot be no more then they that sleepe in the toppe maste without any hold can thinke to escape falling Now in that the Apostle saith Yee are not in the flesh we must vnderstand he speaketh generally to all the Iewes who at this time were the house and garden of God for then none were admitted into the church but onely such as were outwardly reformed and seemed to be regenerate by their submitting themselues to the publicke ordinance of God in the word and prater and as for outragious and shamelesse sinners as adulterers blasphemers prophaners of the Sabbath and such like they were not to bee receiued without repentance that as they signified their disobedience by their sinne so should they testifie their sorrow by their confession and then they ceased to be such for as it is treason in the Chancellor to passe any thing from the Prince without the Prince his seale so they accounted it in those times treason against God to set the seale of Baptisme on that childe that had neither of the parents a beleeuer where we may learne that we must esteeme hypocrites as regenerate and to be in the spirit of Christ because they are outwardly reformed in their liues and in profession doe resemble the children of God but if they be open and notorious offendors in any grosse sinne committed with a high hand then ought they to be excluded for a time till shame and separation from their brethren may worke their humilitie to amendement but if they continue obstinate not to be reclaimed then are they to be cut off as putrified and rotten members that may infect others otherwise dissembling hypocrites must bee wrapped vp in the praiers of the Church and the tares must be suffered to grow vp with the wheate and the goate may giue as much milke as the sheepe and for the goodnesse of it it must be left to the secrets of God till
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
if we haue his inuisible spirit wee haue himselfe and may equally assure our selues of both and that wee are flesh of his flesh expressed in the Scripture as hath beene before declared by naturall proportions and supernaturall as first by the coniunction of the head and the members of a mans bodie secondly by the vine and the branches thirdly by the husband and wife fourthly by meates and drinkes that as they being eaten really doe nourish the bodie so wee eating the flesh and drinking the bloud of Christ spiritually he nourisheth and feedeth our soules to life eternall This vnion is also set downe vnto vs supernaturally Iohn 14.20 Yee shall know I am in the Father and you in mee and I in you howbeit wee are not in the same measure in Christ and hee in vs as he is in the Father but according to that proportion of faith which is in vs and in that abundance that shall make vs blessed for euer Againe learne hence that wee are not to looke for any perfection in this life but so long as wee beare about vs this masse and lumpe of flesh which is the bodie there will remaine certaine reliques of corruption which can not be extinguished but by death nor wholly remooued but by mortalitie and this is the case of Gods best children Paul speaking of himselfe as in the part vnregenerate and as but in part spirituall Romans 7.14 said he was sold vnder sinne and carnall meaning thereby that so much as he had of the spirit so much was the image of God restored in him and so much he delighted in the law of God but so much as was wanting of the spirit so much was wanting of Gods image and so much he rebelled against the law of God and serued the law of sinne And Peter that chosen vessell of God Iohn 13.10 by the wisedome and instruction of Christ himselfe hath neede of water to wash his feete and 1. Iohn 5.8 Christ came not onely by bloud but also by water that by daily regeneration we may purge and cleanse our selues And to this may be referred that speech of Christ Iohn 13.33 Whither I goe yee cannot yet come which prooueth wee haue still some corruption that maketh vs yet vnfit for the kingdome of heauen vntill wee haue washed our feete cleaner and mortified our selues better for wee know yet but in part But then it may be said since wee haue these imperfections how shall we be knowen from the reprobate Verie well for there is great difference betweene our imperfections and their sinnes our scarres and their vlcers our limping and their halting downe right for as 1. Iohn 3.9 Hee that is borne of God sinneth not that is as the world sinneth the one sinning of ignorance the other of knowledge one of infirmitie the other of presumption the one with griefe the other with greedinesse one through weakenesse the other through obstinacie and malice the one striking and checking his heart for the euill thought it produced the other feeding and encouraging his heart not to staie at the thought till it breake foorth into the hands yea God doth bring vs vp that are his children thus imperfectly for two ends for first hee will not suffer vs to haue our perfection heere for feare wee lose it as Adam did secondly hee doth exercise vs with these imperfections to humble vs lest wee should waxe proud and so care not for him and this is his great mercie that hee doth trie vs with infirmities but not destroy vs vex vs but not vânquish vs giuing vs power in the end through the sufficiencie of his grace to ouercome them Now for the second part which is his satisfaction giuen to the faithfull that they must not so sinke vnder the burden of their infirmitie as to mistrust their saluation obserue when it is said the spirit is life we must vnderstand no naturall life but such a life as Paul speaketh of Ephes 4.18 where hee saith the Gentiles that walked in the vanitie of their mindes were strangers from the life of God that life whereby God dwelleth in vs and to be strangers from this life is to be strangers from holinesse of life for God and an vncleane conuersation cannot companie together And this life of the spirit is that whereby as Peter saith 2. Peter 1.4 wee are made partakers of the diuine nature not really but by renouation hauing obtained this mercie to bee borne a new of immortall seed by the word of God For as the soule infused into the bodie quickeneth a massie peece of flesh which had no motion before so the soule to make it a liuely and good soule must haue a soule powred into it that is the spirit of God and if this spirit be absent we are as dead from holy motions as the bodie naturall is from outward actions by the priuatiââ of the soule So as wee learne hence that a man may liue ââfe in the flesh and yet be dead in respect of the life of God which ought to mooue vs to worke out our sanctification in feare knowing that if wee be all flesh wee shall neuer see the face of God Now as to liue a naturall life there must bee a generation according to the flesh so if wee will attaine to this life in the spirit we must be brought to a second birth not to bee turned into our mothers wombes againe as Nicodemus thought Iohn 3.4 but as Christ saith wee must be borne of the will of his Father that is of the seed of the holy Ghost Heere it followeth as a man naturally borne hath his life maintained by being nourished with meat and drinke so when we be borne againe of the seed of the spirit we must be maintained and fed by the flesh and bloud of Christ spiritually and as we are borne of the holie Ghost by the word so wee must be nourished by the holie Ghost in the word or else we shall neuer be saued In the desire therefore of our saluation we ought to thirst and part after the riuers of life which doe plentifully flow in the booke of God Againe as men in this naturall life haue their degrees to proceed in which doe neuer change as that first they bee children then after grow to a more vnderstanding age which was euen true of Christ in this flesh who Luk. 2.52 is said to haue increased in wisdome and in stature euen so we must know that our spirituall birth is not perfect at the first day but it hath as it were a childhood and wee are babes to be fed with milke as S. Peter saith 1. Pet. 2.2 and then afterward we grow from faith to faith and from one degree of grace to another yet heerein they differ that in our spirituall life in this world we cannot come to any perfection sinne hangeth so fast about our heeles but in our naturall life we attaine to a fulnesse and ripenesse of strength And in this also they differ that
whereto they tend the contrarie courses are a bad or a good life the contrarie ends a bad or a blessed end expressed in these two words they shall liue they shall die What it is to walke after the flesh appeareth Ephes 2.3 to be to follow the course of the world in fulfilling the lusts of the flesh as to be as scoffing as Ishmael as prophane as Esau Gen. 25.34 Exod. 4.21 2. Tim. 4.10 as hard hearted as Phââach and as couetous as Demas that shooke off Paul to embrace the world And what it is to mortifie the deeds of the flesh is set downe Galath 5.24 to crucifie the affections and lusts thereof not vtterly to abolish the very life of sin and to strike it dead at the roote for that is the patterne of perfection we follow after the gole we run at and the victorie we striue for but he that ceaseth from performing and gratifiing his flesh in the desires thereof though there remaines some tang of corruption that man may truely be said to mortifie his flesh And therefore vnderstand a difference betweene sinne in the reprobate and in the elect by a naturall proportion as there is great difference between him that hath a strong body impotent in no part but liuely to performe all the actions of this life and him that liueth but hath receiued his deaths wound or is sicke of a piâââââonsumption so in the wicked sinne liueth a ful life and hath his full swinge to seeke after all maner of euill and increaseth daily without any declination at all rising early and resting late to fulfill the pleasures of the flesh but in the godly sinne liueth droupingly and languishingly alwaies holding downe the head for howsoeuer the elect doe fall by infirmitie yet the principall purpose of their heart is to follow Christ euen in his afflictions and so it is in them onely a benummed sinne For the contrary ends which are set downe in two words they shall die they shall liue it is not to bee vnderstood of any naturall separation which is common to all in death but of an vtter separation after death from Gods presence to be tormented in hell and so of life for to liue in this place is meant to bee saued and to enter into the rest of God Whereupon obserue that speaking properly the wicked neuer liue nor the godlie neuer die that is die the death of deaths as Christ speaketh Iohn 8.51 They shall neuer see death for when our breath shall leaue our bodies and wee fall asleepe we shall behold the Lords armes stretched forth to embrace vs and the heauens open to receiue vs so as this kind of death is but an enlargement after a long imprisonment and a landing at our owne country after our tedious trauell and troublesome pilgrimage in the sea of this world which life in the godly is begun heere by our enioying of Christ enlarged in death when our soules shall liue a more blessed life and perfected at the last day when wee shall haue absolute ioy without diminution in eternity Euen so is the death of the wicked begun heere in their impenitency in sinne increased when they are in part tormented after this life and then made a liuing death when at the last they are throwen from God for euer If ye liue after the flesh c. In these words the Apostle is precise for workes and why because it cannot be otherwise but that we walking as ordinary men and after the custome of the world must needs be damned First take for a ground that which is vers 8. of this chapter They that are in the flesh cannot please God which he proueth by matching of contraries for they that are in the flesh sauor the things of the âââas they that be in the spirit sauour the things of the spirit and that sauour of the flesh is death He yeeldeth a reason why because the wisedome of the flesh is enmity to God not an enemy to God for then there might be a reconciliation but the Apostle speaketh in the abstract quality enmity as a vitious man may become vertuous and wee of enemies are made friends with God but vice can neuer becom vertue nor enmity amity The like speech is vsed of God himselfe in his curse of the Serpent Genes 3.15 I will set enmity betweene thee and the woman that is such hatred and debate as shall neuer be appeased Now why this flesh is enmity with God he giueth a reason because it is not subiect to the law of God as the spirit is neither can be as the spirit cannot but be for wee must walke in all the commandements of the Lord without exception though not with perfection euen as it is said 1. Iohn 3.6 They that are of God cannot sinne that is deliberately continue in any sinne Now who they bee that are in the flesh we must learne by the contrarie that is they that are not in the spirit as vers 9. of this chapter Ye are not in the flesh but in the spirit and who is not in the spirit he that is not led by the spirit of Christ And who is he He that walketh not according to that spirit that is if he liue in the spirit a life inuisible hee must shew it by the effect of visible motions and he that walketh according to the conuersation of the flesh doth it not And this appeareth Gal. 5.24 All that are Christs haue crucified the affections of the flesh and who are said to doe this 1. Pet. 4.1.2 they that suffer in the flesh and who so suffereth in the flesh ceaseth from sinne so as to come backe againe the same way we went if thou hast not ceased from sinne thou hast not suffered in the flesh if thou hast not suffered in the flesh thou hast not crucified the flesh if thou hast not crucified the flesh thou hast walked in the flesh if thou hast walked in the flesh thou hast not beene led by the spirit if thou hast not been led by the spirit thou hast not the spirit if thou hast not the spirit thou art in the flesh that is drenched and drowned in the flesh for it is one thing to haue flesh in thee and another thing for thee to be in the flesh for all haue flesh in them that iâ infirmities but to be in the flesh is to be in Simon Magus case in the gaule of bitternesse Act. 8.23 and in the bond of iniquitie and in Eylmas case Act. 13.10 full of subtilty and mischiefe the child of the diuell and an enemy of all righteousnesse and if thou art in the flesh thou art alreadie in condemnation Now I little doubt but euery wicked man desireth to be saued but they indeuour it not no otherwise then Balaam did Nu. 23.10 who could wish to die the death of the righteous but neuer indeauoured to liue their life Further to proue the precise necessitie of mortification looke 1. Iohn 3.7 Let no
by the Masse that most execrable idoll and say it is sworne out of the country Can a man thinke himselfe rich that is indebted to all the world and hath nothing wherewithall to pay them And can such men that bee very beasts and without sense before God esteeme themselues vertuous and religious because they are onely highly praised of men They see not their owne estate because they haue not examined themselues according to the former rule When a man hath swept his chamber he thinkes all is cleane but when the Sunne commeth it sheweth many a mote hee could not before spie out so if the spirit would once shine into these mens consciences they should see not onely motes but most deformed and enormous sinnes in their hearts And how friuolous is it to stand vpon mans witnesse without religion which pierceth and looketh into the soule For otherwise he that thinketh himselfe in best health carieth his deaths wound in his bosome The basest gold is better then the purest led and the greatest imperfections of Gods children better then the highest vertues of the wicked and neuer shall they bee exalted that haue not before beene humbled The law is a hammer not onely to bruise the conscience but to breake it into powder which if it be not done wee shall neuer haue the spirit of adoption to seize vpon vs. The law commands but giueth no power to obey and is as if we should say to a beggar Buy such a mannor when he hath neuer a penny to helpe himselfe nor yet we giue him any money to do it euen so purchase heauen with thy works saith the law and yet knowes we are spoiled of all abilitie and doth not enable vs to doe such workes all one as if we should say to one hold vp the heauens with thy finger and yet giue him no strength to do it or as if we should say to the blind see it is comfortable and to the deafe heare it is profitable and yet giue them no meanes whereby they should doe these So the law is but a dead letter and hath but a dolefull and dreadfull sound vntill the spirit come and arme vs with power and abilitie to performe what the law requireth Lastly where it is said Luk. 15.21 Ye haue not receiued the spirit of bondage againe obserue that all that are conuerted and with the lost sonne are come home againe haue beene once brought to a terrour and fright of conscience which hath beene after a diuers measure for the Lord keepes some longer in the schoole of the law then he doth others according as hee findeth their hearts and dispositions inclinable to stoope and to be humbled or else for example sake as seemeth best to the Lord. But yet euery one of Gods chidren must come to this that is Act. 2.37 being moued and pricked in conscience to say and crie out What shal I doe to be saued I see my debt where shall I get surety I perceiue my nakednesse where shall I be couered I am fallen how shall I be recouered And being touched in their hearts if they fall not into that exclamation then as it is said of Ely his sonnes 1. Sam. 2.25 they obeyed not because the Lord would slay them so for these men to be baked in their sinnes and to see their destruction and not to shunne it and by this meanes to despaire finally is the iust iudgement of God that he may be auenged of their great hypocrisie for mercy offered and refused or set light by doubleth the punishment Euen as in this nation by the blessed preaching of the Gospell Sathan is cast out in the generall profession of the Land if now he labour to creepe in againe by hypocrisie and make vs thinke religion to rest in shewes and consist in ceremonies growing more leane and ilfauoured after we haue deuoured so many yeeres of store and plentie in preaching the word we doe erre in our hearts and do arme our enemie against vs who at his reentrance will bring seuen spirits worse then he did before Luk. 11.25 and will so fortifie his habitation with hypocrisie and other great and monstrous sinnes as there shall be more profannesse in this nation then euer there was before But ye haue receiued the spirit of adoption In this the Apostle proueth that we are the Sonnes of God because we are so adopted in the euerlasting grace of his blessed Sonne And to proue we haue this spirit he doth it by the contrary thus we are deliuered from the spirit of feare and redeemed into such a Christian liberty as we now loue God not for feare but feare him for his loue In this there are two parts to be considered first what this spirit of adoption is secondly the inseparable effect that followeth it namely an assured confidence to come boldly before the Lord euen as children before their parents to craue pardon for our sinnes For the first this spirit is the holy Ghost assuring vs by the word of grace that is the Gospell that the Lord hath auowed vs for his children in that one and best beloued Sonne of his Christ Iesus so that no extremities of this life nor sorrowes of death nor sinne it selfe shall be able to ouer whelme vs. Therefore it is said in the Scriptures that the holy Ghost setteth a seale vpon the heart of his elect Ephes 1.13 and writeth a deed in their consciences which is but a draught of that originall deed which is in heauen in the booke of the Lords gouernment And this is sealed vnto vs by the finger of the spirit to free it from the forgery of Sathan and by this euidence we make our title to the kingdome of heauen â Cor. 5.5 Also it is called an earnest penie because as in contracts by giuing a penie in earnest the partie is obliged and bound to pay the rest so this being as it were the first fruites of the spirit the Lord doth assure vs that as verily as we haue receiued thus much in hand in this vale of misery so this shall bee a pawne and pledge vnto vs that he will giue vs the rest in the fuââeâââ ãâã is glory vnder which assurance we rest and lie down in hope with ioy vnspeakeable And as the first fruits in the law made the whole crop holy so this sparke of the Lords grace being kindled and set on fire in vs doth embolden vs to an expectation of the full enioying of our whole Lord Christ Iesus This testimony oft times is very weake especially when Sathan doth sift and winnow vs as he did Peter Luk. 17.5 so as we had need to pray with the disciples Lord encrease our faith Yet as a prisoner in a darke dungeon seeing but the Sunne at a little grate doth know and beleeue that the Sunne shineth vpon the whole earth so though we be shackled and imprisoned in this flesh as in a dungeon that we are not able to
fruition of Gods glorie which we shall possesse heereafter Looke vpon the poore widow of Sarepta though she had but a little oile 1. King 7.14 yet had shee more then the rest when Eliah came to her for theirs consumed and hers through the secret blessing of God serued her turne wasted not Dan. 6.17 So Daniel in prison fared better with bread and water by reason of Gods chearfull presence with him then did the king with al his sumptuous and princely diet And in our naturall iudgements we can say that hee hath more that hath but a bottle of wine that runneth by droppes then he that hath a whole cesterne full that is broken for the prouidence of God neuer leaueth those that be his and his eie is vpon their wants to supplie them And as Paul saith Colos 1.16.17 By Christ all things were created he is before all things and in him all things consist that is haue their being for his glorie for no man can complot or contriue anie secret snares for our life no man can breath out any threatnings against Gods Church as did Saul Act. 9.1 Matt. 14 1â not execute any crueltie vpon the forerunner of Christ as did Heroâ but Christ hath his full glory in it Let vs therefore kâââ our persecutors can doe vs no harme for as our being is for Chââââ to must our bodies be yeelded vp to Christ wee stand in him and his power in these afflictions is seene in vs so as when they hate vs and reuile vs torment vs they are but as A potheeâies to make drugges to heale our infirmities they are but as Masons to hammer and polish vs in the quarry of this world that we may be fit stones for the heauenly building yea they are but as fire to refine vs being of our selues drossie as furbushers to varnish vs being through fleshly ease rustie as scullions in the Lords kitchin to scoure the vessell of his houshold lastly they are those that haue receaued a commission from God contrarie to their owne intention to doe vs good for when they are come to the perfection of their tyranny they can but kill the bodie whereby they hasten our blessednesse in the soule Heere may be demanded if all things worke for our good whether the infirmities that be in vs do vs any good or no. The answer is Yes many waies but principally three waies First they remaine in vs to subdue the pride and presumption of our hearts that would aduance it selfe against God if it were not humbled by the sight of it owne corruption as Paul must haue a buffeter lest he grow insolent 2. Cor. 12.8 For the Lord will trust vs no more with perfection since Adam lost it in Paradise and therefore he exerciseth vs with infirmities lest wee should steppe into our mother concepit to thinke our selues Gods This is proportionablie to that spoken of Deut. 7.22 That the Lord would roote out the Canaanites from among his people by little and little Psal 59.11 not all at once lest the wild beasts should grow in vpon them These Canaanites bee our infirmities the wild beasts are self-loue pride of life and such like which would waxe strong within vs if we were throughly purged from our weaknesse And thus we see the Lord cureth poison by poison keepeth out grosse sinnes by keeping in naturall infirmities euen as the best treakle is made of poison and the skinne of a viper is the best cure against the sting of a viper Secondly these our infirmities serue to cure our ingratitude for if the Lord should bestow vpon vs all his benefites at once we would soone forget him We see how the Loââ ãâã vp the red sea to make passage for the Israelites Exo. 14. ââ which one would haue thought should haue beeâ as ãâã sighâ on their finger alwaies in their sight and yet Psal 106.7 ââât is said ãâã the Hebrew phrase they made haste to forget it though it was so miraculous a worke For this cause Dauid praieth Psal 59.11 O Lord do not destroy the enemies of thy Church that is slay them not together lest the people forget thee but do it by little and little that the people may often come vnto thee yea Dauid himselfe in many places confesseth that the prolonging of the Lords mercies giue as it were an edge and sharpnesse to this spirit of thankfulnesse And such is the nature of man to wait no longer in humility then he hath hope of benefit The lost sonne had no sooner fingred his portion Luk. 15.13 but his fathers house was vnsauoury to him and he must needs ruffle it in another countrie For as willingly we would wait no longer on the Lord then he is giuing so when hee hath giuen vs somwhat wee would bee out of his sight while we spend it And this maketh him more scant in his blessings then otherwise he would be because he will teach vs to depend vpon him both till we haue them and while we vse them and that employing them in a spirituall kinde of trafficke to gaine credit to the Lord he may furnish vs afterward with better store Thirdly our infirmities serue to restraine our spirituall sluggishnesse and securitie of the flesh for where no feare of the enemie is there the weapon rusteth so as we are sifted and tempted by Sathan that we may finde our infirmities to be relieued by the Lords power and that wee may pray for his gracious strength to withstand him in Christ to ouercome him and that by our experience in fighting with Sathan we may become wise and watchfull for we doe not praie to bee deliuered from temptations but not to bee left in them Our infirmities indeede are the fuell that Sathan laieth and they are as it were the coals hee bloweth to consume vs. Now euery Christian when hee feeleth such a fire of enmitie within him against God and his law bestirreth himselfe and striueth by a cleane contrary blast of the spirit to quench these coales and entreth such a combaââ ãâã ââseth in death which wee would not doe if there we ãâã not soââ skiââ of sinne and some remnant of corruption left ãâ¦ã vs but wee would fall asleepe like idle seruants and hide ãâ¦ã that is the strength of Gods graces in vs. Iob Iob 13.15 though he were neuer ãâã painefull a Christian yet neuer more commended the power of God in him then by his fight hand to hand with the diuell in resisting and keeping off such blowes of blasphemie and despaire as Satan would haue had him cast at God and would haue had to sticke in himselfe Paul when he fought with bulles at Ephesus neuer obtained such a victorie as when he left Satan in the lurch and left himselfe persecuting of the Gospell nay after his conuersion there was left a sting in his flesh lest either he might wax sluggish or become proud And therefore it pleaseth God to honour
faith were spiritually conioined to Christ who is the Lambe slaine from the beginning of the world and they were not saued by their regeneration and workes of faith for these were but effects of their first vniting to Christ spiritually which speech of our coniunction with Christ is like that of the true Catholike Church who are said to bee members of another though they be seuerall persons in respect of the mysticall reference which they haue to Christ their head Further they obiect Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one many are made righteous Whereupon they inferre that it must be proportionable euery way and that as corruption is naturally deriued from Adam to vs and his very corruption really abideth in vs so Christ must really deriue his righteousnesse from himselfe to vs or else say they the example holdeth not To this we say as in Adam we are truely sinners by his sinne and that not by imitation but by imputation for that one sinne of Adam which condemned all the world was onely committed in the person of Adam so the iustice of Christ is no more in vs then was that sinne onely of Adam which made vs all to be damned and the punishment of that sinne brought originall sinne and the generall corruption And say they though all are saued through the obedience of Christ yet as after the sinne of Adam originall sinne was deriued to vs so must Christ his righteousnesse needes be in vs. We answer true it is they agree in this Adam giueth vs that be hath by the participation of his flesh Christ giueth vs that he hath onely by the communication of the holy Ghost Againe we say as euery man dieth of his owne disease and yet it may be he had that contagion from another so for Adams sin as it was imputed vnto vs we die and yet not for Adams sinne aloue but for our owne for in vs there is the very matter of corruption but Christs righteousnesse is not in the flesh but in the spirit for though we may haue perfect sinne yet we cannot haue perfect righteousnesse Againe there be three degrees in Adams sinne first by imputation secondly by propagation and drawing the filthinesse of Adams sinne really into the soule and flesh of man Thirdly we are condemned iustly by the imitation of Adams sinne in as much as when we come to discretion we sinne as Adam did but rigteousnesse is spirituall and hath but one degree onely by imputation and not by imitation for who would goe to hell to suffer as Christ did And yet there is somewhat in Christ not imputed to vs but deriued to vs yet no matter to iustifie vs that is the sanctification of his nature which is the renewing of ours and this holinesse we must haue actually in vs but all this is after our conuersion wrought meerely in the obedience of Christ his blood IAMES chap. 2. vers 25.26 verse 25 Likewise also was not Rahab the harlot iustified through works when she had receiued the messengers and sent them out another way verse 26 For as the body without the spirit is dead euen so faith without workes is dead VNto the example of Abraham the Apostle matcheth this of Rahab to shew how by this excellent worke she did proue her selfe a conuert Israelite from a cursed Cananite wherein first is questionable why the holy Ghost should vouchsafe to sort Abraham that most reuerend father of the faithfull and of the Patriarkes with a woman who was for her condition base because a victualler for her country cursed because a Cananite for her conuersation infamous because a strumpet and leaue other excellent examples of worthy men which might seeme to haue beene a lesse disparagement to Abraham whereto is answered that there is a speciall cause why saint Iames setteth this example downe aboue the rest because to the example of Abraham it might haue been replied that he was a singular and rare man so ãâã might be compared with him none did euer exceed him and many were inferiour to him and yet haue beene saued and therfore that the Apostle should not too much insist vpon the example of Abraham for this cause he hath chosen such a one as there is so many degrees betweene Abraham and her as if it bee aboue our reach to match Abraham yet wee may bee ashamed not to onermatch a whoore And if wee can neither imitate the highest nor bee equall with the lowest let vs boast neuer so long of good workes and faith it is certaine wee are monstrous hypocrites and cannot bee saued Secondly in this example wee must wisely consider what worthy things there are in this worke of Rahab taken out of Iosh 2.1 that it should receiue this honour to bee matched with the noble acts of the Patriarkes both by this Apostle and in Hebr. 11.31 Wherein wee must examine the lawfulnesse of her act not onely to conceale them that came as spies but to abet comfort and conuey them away since they came to espy the land which tended to the desolation of the whole countrey and subuersion of the state Which maketh nothing for them that send Emissaries and Iesuites into this our land to steale away the hearts of the people from their lawfull Soueraigne For in that Rabab did thus aide comfort and abet them shee did it not because they came to vsurpe and assault the countrey for if they had had no right but onely had come to haue made a larger extent of their Princes territories it had beene in them a fellonious purpose and as much as rouing vpon the sea and robbing by the high-way and if shee had suspected they had come to this end without hauing any better right vpon paine of her soule shee should haue discried it otherwise she had beene disloyall to her Prince and State but in that shee did conceale it shee knewshee had her security from heauen that cursed should all those bee that resisted the seed and race of Abraham she knew that by the mandate of the almighty the land was giuen vnto them and that they that dwelt therein were but vsurpers and therefore were bound to yeeld it vp as from God And if vpon this knowledge she had not protected them as ãâã did the Angels Genes 19.8 she had beene guiltie of their bloud she might haue beene vsed like Tarpeia among the Romanes who when shee had ingaged them to deliuer vp their bracelers vpon recompence of yeelding vp the Citie and Tower the fouldiers ouerwhelmed her in stead of giuing her the bracelets but all conditions made by Rahab were performed by the spies to shew that the whole worke proceeded from the Lord. Now for the letting them out by night though it bee not lawfull by the lawes of such defenced cities and places to scale the walles in the night time yet vpon the equitie of the cause and in the case of necessitie it may bee excused
CERTAIN GODLY AND LEARNED Sermons Preached by that worthy seruant of Christ M. Ed. Philips in S. Sauiors in Southwarke Vpon the whole foure first Chapters of Matthew Luc. 11. vers 24.25.26 Rom. 8. the whole 1. Thess 5.19 Tit. 2.11.12 Iames 2. from the 20. to the 26. and 1. Ioh. 3.9.10 And were taken by the pen of H. YELVERTON of Grayes Inne Gentleman So runne that ye may obtaine heare that ye may learne practise that ye may liue for euer LOââON Printed by ãâ¦ã widow and are to be sold at her shoâ ãâ¦ã Church yard at the signe of the ãâã TO THE RIGHT WORSHIPFVLL SIR CHRISTOPHER YELVERTON Knight one of the Iudges of the Kings Bench and the Ladie his wife H. Y. wisheth to your present prosperities the addition of many daies in the fruitfull feare of the Lord Iesus c. RIght Worshipfull it is inspired to man by grace to fetch the compasse of this life within the reach of a spanne Psal 39 and it is suggested to him by nature to spin out his web in many daies though it bee with manie dangers Howbeit if the wings of pride did not transport vs to the height of worldlinesse and the weight of opinion did not beguile vs in the taste of happinesse we might discerne in varietie of delights but superfluitie of desires Eccl. 2 in increase of riches but excesse of sorrowes in length of yeeres but strength of cares and in the choisest footing that we take but a changeable fleeting of our estate For if our affections might alwaies feed on Manna we would loath it Num. 1 if our inheritance did stretch to the plaines of Iordan wee would enlarge it and if our preheminence ãâ¦ã to heauen yet would we raise vp our heads higher These were the itching humors of Euah lineally descended to vs who thought not Paradise spacious enough for her habitation nor the dainties of Eden sweet enough for her taste nor that presence of God good enough for her companie But where the superscription of Holinesse to the Lord is engrauen on the head and the perswasion of godlinesse to be gaine is engrafted in the heart there the lust of the world and the dust of the world shal be shuffled together as paires and pearles of equall account and continuance For let the glorie of a Christian be neuer so eminent it is not greater then Salomons nor yet Salomons so great as the Lillies let the arme of the wicked be neuer so mightie it is not stronger then Pharaohs and yet Pharaohs inferior to the course of waters let the power of his command be neuer so absolute it is not larger then Nabuchadnezzars yet stifned in pride he was streightned for 7. years within the walks of wild asses yea let the apparell he puts on be neuer so royall the place where he sits neuer so iudiciall the phrase of his speech neuer so plausible and the praise of his voice neuer so popular yet can he not be lifted vp aboue Herod nor Herod by these defended from the wormes Whether then we peruse the steps of the Saints or the state of vnrepentant sinners wee see their liues equally bound vp with the cords of corruption though vnequally matched in the ioy at their separation the one falling away like a flower transplanted to a better soile the other rushing vpon the rocke of Gods wrath either shamefully deiected with the terror of iudgement while they liue or else fearefully entangled with the sense of tormeââ when they die It is not therefore amisse since an enterlude is as it were appointed to be plaied on this earth wee abound couetousnesse creepeth in so closely as it grudgeth the comfort of society if we be scanted impatiency breaketh out so fiercely as it despiseth the law of propertie if we be prouoked wrath roareth out so bitterlie for reuenge as it is no manhood to sheath vp iniuries if we bee pleased flatterie followeth on so shamefully for reward as it is no masterie to obtaine victories if we be weake we blame the worke of nature that we were not made of a firmer mettall if we be strong Iob 6.12 we blaze the art of nature as if wee were steele that could not turne the edge if we be sicke 2. Chr. 16.12 we plant our faith in the Physitian to cure vs yet being sound wee shake off temperance that might preserue vs Iob 32.4 when our leaues bee greene and our wits fresh because wee want the reuerence of the aged we crie that hoary haires might quickly couer vs and being arriued at age the doore of death wee wish that slipper youth might againe beguile vs euer peruerting the times and preuenting the meanes that God hath prefixed and wearying and wasting our selues soonest in possessing that we would enioy longest For though it be the pleasure of the Almightie that wee should cherish this lampe of life yet ought wee not to consume the oyle in prizing our delights at too high a rate Iames 4.3 nor in spending on our lusts in too large a measure And though like warie shipmen wee prouide for this crazie barke which is the bodie Mat. 6.25 yet must wee not permit immoderate care like a mercilesse canker to eate through our bones But the way to ballance our selues euen and not to stray beyond our tether is to captiuate our thoughts thus farre as to recken the world but as a cradle wherein we are rocked till we aspire to some age and growth in Christ our desires but as dreames wherewith we are deluded till we attaine to some taste of Gods loue in Christ this life but as a race wherein we are wearied and perplexed till wee can recouer some sight of Christ and this body but as a prison wherein our soules lie shakled vnder the hope of being blessed in the death of Christ To which affection and perfection wee shall then ascend when being taught by his word which is truth and led by his spirit which is life we can shake off selfe-will that runneth on so fast to destruction and sway downe selfe-loue that swelleth vp so high to presumption and can walke in humilitie as in the sight of God contenting our selues with the portion assigned vs as his gift and with the affliction sent vs as his triall crucifying the flesh as an enemy to the quickning of the soule and trampling on this earth as an insnarer of our feete in vanitie weighing sickenesse but as the fore-runner of sleepe and welcoming death but as the sickle of the Lords haruest beholding the graue as the faithfull treasury of our bodies and looking vp to heauen as the vndoubted Paradise of our soules Now there being but two impediments to this perswasion and tranquillitie of spirit ãâã 9.35 either the corruption that resteth within vs or the sorrowes brought vpon vs while we breath heere the first cleauing and clasping so close about our loynes sinne being like a leprosie that hath couered
the skinne as wee seeme to stand but on one foote from slipping into hell the other striking so deepe into the ioyes of this life that feeling as it were a quotidian ague of discomforts hanging vpon vs we can hardly weane our thoughts from listening to the knell of iudgement founding in our eares it is fit we prouide for our inward peace there being no outward balme able to asswage a raging conscience nor no externall Physicke of force to relieue a distressed soule We may not therefore iudge our selues safest when wee are freest from the buffetings of Satan for bearing in our bodies a diuided kingdom between the flesh the spirit represented vnto vs in the wrestling of Rebeccahs twins within her wombe Gen. 25.22 if we haue peace with God we shall haue warre with the dragon hauing forsaken Egypt in the way to Canaan Reu. 12.9 Exod. 14.9.10 we shal haue Pharaoh his captaines flie like grashoppers to feed vpon vs yea the liberty we haue in Christ the corruption of our hearts will labour to inuert to voluptuousnes the sweetnes we taste in his word Gal. 5.13 the vanity of our minds will endeuor to ouercast with drowsines Act. 20.9 the faith which we ground on his promises Gen. 3.4 the subtilty of the serpent will seeke to vndermine by doubtfulnes the conscience we make to offend the lusts of our flesh will contend for to couer with hypocrisy the detestatioÌ we haue of sin the concupiscence of our eies wil striue to out-reach with profanenesse the interest we haue to heauen the pride of our liues will perswade vs to exchange for trifles Gen. 25.30 With which temptations we may not be dismaied for where the siege is layd there is watchfulnesse to withstand but where no feare of the enemy is there the weapon rusteth and feeling a continuance of this contention between the law of the flesh and the spirit of life wee may bee assured that the seed of grace giuen vs from aboue which first drew vs into fight with our vncleannesse is well growen and that imputing the first thought of our peace to the loue of God Iohn 3.16 the full accomplishment of it to the death of Christ and the alone messenger and perswader of it to the holy Ghost and knitting the whole power of the worke the mercy in our preseruation the glory in our victorie to the arme and action of the almighty we shall haue our corruptions as it were closed in our hands and the pride of our resistance so abated in our liues as sinne shall but droupingly be seene in vs and mortality that cannot bee priuiledged with perfection shall yet be beautified with sanctification in such measure as we shall walke heere but as dispatcht from heauen on our Lords message to giue the sonnes of men a paterne of good life to forewarne them of their woes ãâã 7. ãâã 28.20 by bounding our desires within Iacobs compas the presence of the Lord to guide vs that we doe not stray his prouidence to feed vs that we do not starue and his bounty to cloth vs that we do not perish On the otherside so tender are our thoughts and so iealous our meditations of the loue of God Ioâ 6.4 as we are stricken with a trembling distrust to haue lost the starre of our direction and comfort in Christ when wee see our selues exposed to the shame of the world and the winds still to beate on our rudders where the wicked saile away proudly in a set calme our houses to be inclosed with snares when theirs are peaceable without feare and our liues to be bound vp in sorow Iob 21.24 when their brests as Iob speaketh are full of milke and their bones of marrow And when the apprehension of this feare hath taken such hold of our flesh as we thinke our selues smitten in displeasure and the tree of our hope to bee torne downe in wrath wee then wrastle with sinne as if the steps of our strength were restrained and looke vpon death as the Iailer that commits vs to the graue as a dungeon Hobeit euen in this doth the Lord reach forth a most approued cordiall to remoue the faintnesse of our hearts for hauing accesse into his sanctuary through the vnion communion we haue with Christ the vncleanues of our birth being wiped away in the sanctification of his nature our transgression remoued in his innocency our rebellion discharged in his obedience and the vtmost farthing paid in his sufferings and hauing the image of God we lost in Adam not renewed onely but a fairer and deeper stamp thereof engrauen and set vpon vs it being not now in our power to listen any more to the counsel of the flesh Christ bearing our names before him as his brest-plate and our bodies with him as members whereof he is head and hauing this written in the tables of our heart by the finger of no forgerer but of that comforter was sent from heauen and testified by ourselues in the pietie of our religion and purity of conuersation setting saluation before vs as a binding benefite euen to the losse of our souls to venture for the Lords glory Rom. 8.33 we may in a Christian resolution giue challenge at the gates of hell that nothing can be charged vpon vs as a debt and therefore nothing can light vpon vs as a punishment Wherefore if the Lord doe cast his cloudy countenance vpon vs it is that we should watch against the weaknesse of the flesh Mat. 16.41 which is then readiest to sleepe when temptation is nearest and yet if the streame of temptation cary vs into some sin from thence we slip into some shame in his compassion he cureth vs and yet in kindnesse doth correct vs. If he mingle our bread with care and lodge vs in the bed of darknes discomfort it is to weane vs from the flesh pots of Egypt and to aduance vs in the way to Canaan yet being driuen to any strait or exigent in this wildernes rather then we shall want it shall raine Manna Exod. 26.4 27.6 rather then we shall thirst the rocke shal yeeld vs water yea though the wicked be like the bramble who in confidence of their shadow dare chalenge to be kings ouer the trees of the forrest and our selues like sheepe Iudg. 9.15 who in simplicity grazing vpon the mountaines are either fleeced of the shearer when we are growne in wooll or snatched vp by the butcher when we are growen in flesh yet when death hath made vs both euen with the earth the graue shal be to vs a fold till our shepheard come and to them a shambles till the destroier of their soules shall haue receiued an endles commission to torment them What cause then haue we to shut our gates against the gasps of death or like trembling leaues to entertaine the gale or blast of sicknes which doth
but prune our fethers the more easily to flie toward our abiding citie For if neither the weight of corruption though it sorely presse vs nor the violence of affliction though it soundly beat vs can separat vs from the loue of God Iob 5.23 nor the league with his creatures nay if this masse of sin and storme of sorrow we sustaine be the most sensible motiues to draw vs vnder Christs couering and liuing heere as sinning faints though sanctified and as crucified saints though beloued we haue yet but our ioies eclipsed 2. Cor. 13 1â and that beauty of blessednesse set foorth vnto vs in a counterfet which shall clearely heereafter be discouered into what profound vanity are we falne if we wold still be hedged in and inthralled in this vale of misery and mortality and not desire to ascend on that ladder which Iacob knew to bee the gate of heauen Gen. 28.17 the skirts whereof but seene and felt of the Apostles did leaue them in such a slumber of delight as they onely vanted in the crosse of Christ Act. 4.24 which was their preseruatiue against the feare and infection of being folded vp with the wormes and their spur and preparatiue to set the houses of their harts in order before they descended to the dust Most comfortable perswasions instructions tending to this purpose shall be found dispersed and sprinkled in this treatise following into which who so shall walke for religious recreation if he cannot furnish himselfe with Iosephs store to serue Egypt and other countries Gen. 42.6 1. King 17.15 yet can be not faile of the widowes store that had to feed her selfe Eliah For from hence may be obserued that the foolishnes of the Gospell doth prescribe the best directions to a blessed end 1. Cor. 1.27 that the pouerty of a Christian doth forerun the riches which he hath in heauen that the loue of the world is an exemption from the life of God Mat. 5.3 Iames 4.4 Luk. 16.13 Iob 5.17 and that the Lords correction is but loue and on the contrary shall be discerned that the eloquence of the flesh is like the cry of the Lapwing that traineth vs furthest from that we seeke that the pompe of the earth is like a blazing starre that dreadeth the minde by presaging ruine that the temptations to pleasure are like canded wormewood that cozen the tast and kill the stomacke and that the schedule of our daies being summed vp is like a large debt set downe in golden letters These things to a moderate and mortified minde seasoned with the feare and seated in the fauour of God cannot but bee welcome though with the couetous and carnall man that hath his desires like the Mole scraping in the earth they shall fare as Christ did among the Cadarens Marke 5.17 who was intreated to depart from them when he was but comming neare them Howbeit in these desperate diseased times wherein wee are all so vniuersallie drunke with our owne conceits as we despise to be reformed by the word of grace some yoking religion with policy as if they were grapes of the same vintage some trampling downe religion with profanenesse as if she wore a weed that ouergrew the corne some disguising religion with hypocrisie as if she were a garment of diuers colors some poysoning religion with Popery as if the immortall seed of God could bee leauened with the traditions of men and few laying religion to the heart which simply embraced and sincerely followed would and ought to be the square and leuell of our liues it is good we get as many buttresses as we can to vphold the building and raise as many bulwarkes as we can to beat backe the shot that Satan shewing himselfe more sharpe witted and if it may be more spitefully minded then before in laying new kinds of allurements to surprize our faith and subuert our hope that we should not so much as grope after our life which is hid in Christ we may if it be possible with fresh and new supply of skill and cunning vnwind our selues out of his enuenimed snares and hold fast our profession which is a schole of chastisement for a time that in our peace at the last we may be partakers of the Lords holinesse Heb. 12.10 ãâã ââue therefore presumed though vnable of my selfe to carie the least sticke to the altar and vnworthy of all others since lowest of the forme to offer either diet or direction to any that hath touched but the hemme of Christ yet being taught a receipt which carefully applied will purifie the head from profane humors strengthen the heart against vaine terrors and cleanse the conscience from that accursed guile of spirit Psal 32.2.3 whereby wee haue learned to lessen sinne I haue presumed no longer to suppresse the quintessence of his skill from whence it came but shadowed with your allowance to send it foorth not so full and hearty a medicine I confesse as it might haue beene from the immediate hand of him that made it The man ye knew and this iron and irefull age that frowneth most on them that are freest from profanenesse could not but approue him to bee zealous of the truth of God painfull in his calling faithfull in his message powerfull in his speech carefull of the flocke of Christ peaceable and blamelesse in his life and comfortable and constant in his death So as if there appeare any skarre or blemish in the worke it came by passing thorow my fingers that carried my pen too slowly and attended the voice too slightly Howbeit putting on the armour of proofe and experience of your fauors toward whom chiefly I haue set my byas that ye will be pleased to be no seuere examiners but mild perusers of these papers and that affection may somewhat mediate with your iudgements to censure not as ye see but as I meane I haue aduentured the hazard to be reproued of others vpon assured confidence to bee accepted of you And though many may happely balke the alley and not lend their eye to behold the iarres betweene the flesh and the spirit vpon opinion that my selfe haue leaped beyond my last in striuing to bring this boat to land which the owner neuer meant should see the shore yet when I considered the word of God to be like the raine Heb. 6.7 Mark 11.13 and the hearts of men like the earth that if the tree answer not her fruite her leaues will not protect her from the fire that he shall come short in his account of faith Rom. 10.14 that maketh no conscience of hearing and that if the voice of the Preacher perish in the ayre or in the eare it shall quicken againe to question with vs for our negligence I was not ashamed to humble my selfe to others view that by the mercy seene on me who haue beene thus farre led into the secrets of God Exod. 19.13 they may be likewise
Secondly from hence note the riches of the Lords mercy who to shew the power and vertue that was in this Sauiour begins to draw them and to open their hearts who had run furthest from him and giuen themselues most ouer to the diuell for such were these Wise-men who consulted with Sathan and practised the most detestable art of coniuring and witchcraft which by the iudiciall law of God was death yet at the doores of these men doth his spirit knocke From whence euery man may draw this particular comfort to himselfe that whatsoeuer his former conuersation hath beene though most irreligious towards God and vnrighteous to men yet there may a power bee giuen him from aboue to trauell toward that heauenly Ierusalem the Citie of God where he shall not now see Christ in his basenesse as these Wise-men did but in his absolute and perfect glory For if wee haue but faith to beleeue Gods promises and shall so far proceed in the worke of repentance as being called to the light to walke in the light and not to thinke much of our paines though we go farre to worship Christ but can walke on cheerefully after the example of these Wise-men we shall be sure with them to haue our ioyes more increased at our iourneys end than they were a first Now where they shew they were directed by a starre first vnderstand that the Natiuity of Christ depended not vpon the starre but the starre vpon his Natiuity Secondly we must not thinke that the Wise-men had this power to diuine by the starre that Christ was borne for first the starre was not naturall for it kept not a set course but as we may see in the text it did appeare and not appeare neither could this diuine light speake that such a Messias was borne though it might portend the birth of some great Monarch but this light was purposely created by God in heauen for vers 2. it is called Christ his starre and there was a secret impulsion by Gods spirit in the harts of these men on earth otherwise they would not haue tolde so dangerous a matter to Herod a king so cruell and an enemy to the king of Persia whence they came and though perhaps their Art might tell them somewhat and that they had the prophesie of Balaam the coniurer Num. 24.17 There shall come a starre of Iacob and a scepter shall rise of Israel and though they had the prophesie of Daniel chap. 9.24 of the 70. weekes in which this great king should come yet by all this they gathered it not but by Gods owne opening it vnto them Out of which we learne that when we haue any thing reueled to vs from God or that wee haue a commandement to doe a thing that we cast off all doubts and shake off all feare euen of the greatest tyrants for let Herod be neuer so much perplexed at the name of the true and new-borne King of the Iewes yet must the Wise-men aske the question and not depart from his Court till they be resolued And let Pharaoh be neuer so cruell and Exod. 10.28 threaten Moses if he doe but see him to kill him yet must he runne on in his duty and pronounce the death of the first borne euen the first born that sitteth on the throne of Pharaoh But the more speciall doctrine from hence is that God in wisdome doth so strangely qualifie the basenesse of Christ his birth that howsoeuer hee might seeme to the eies of men a vile abiect as Esay prophesied chap. 53.3 void of outward dignity yet God beautified him alwaies in his greatest vilenesse with some certaine marke of his Diuinity that it might be discerned that he that was in that flesh was more then a man as euen at this time that hee hauing but an oxe stall on earth for his cloth of estate should haue a starre in heauen to set foorth his glorie and that when there was no more thinking of Christ than of the man in the Moone among Herods Courtiers then he prouides that some Magicall practisers should humble themselues before him when the high Priests did despise him Thus did the Lord Luk. 2.8 reueale him first to shepheards the basest of ten thousand but to testifie his maiesty at the same time an host of Angels and a multitude of heauenly souldiers sang glory to him So was he Mat. 4.1.11 led into the wildernesse among wild beasts but the Angels waited on him as his pensioners and ministred to him in his wants So Mat. 17.25.27 he must pay tribute a token of subiection and yet the kings sonne ought to pay none but as this shewed him to be a man and a subiect so he told Peter his thought saying I will pay it but go to the sea and take it out of the fishes mouth so as to shew his diuinity he commanded the sea to pay it Againe he was maintained eleemozinarily hauing no garment but what was giuen him and the good women kept him by their contributions yet to magnifie himselfe againe he oftentimes fed many thousands with a little So Mark. 11.12.13 he comes hungry to the fig-tree wherein appeareth his basenesse but in the same action springeth foorth his maiesty as when he said Neuer fruit grow on thee heereafter and it was presently dried vp So God had appointed he should die and before his death to be whipped Mat. 26.67 to shew his humility but see how he exalted himselfe againe Mark 11.15 he whipped out the exchangers out of the temple and none durst so much as looke or make resistance against him Againe he must be hanged betweene two theeues but Luk. 23.42 he so qualifieth the basenesse and shame of his crosse as he worketh faith in the heart of one of them to call on him as a Sauiour and him he saueth And though at last he died to declare his manhood yet that hee was more then a man was expressed by the breaking of the veile of the Temple and by the strange eclipse of the Moone which was in plenilunio when it was full Moone For the second generall circumstance which is the effect of their inquiry what feare it wrought For the word Feare it signifieth such a troubling of the water as that mud ariseth shewing that this kind of feare seized on Herod and his Court howbeit their feare arose vpon seuerall respects Herod feared because he was somewhat acquainted with the prophesies which foretold that one should come to deliuer his people out of seruitude and he knew that all would worship the Sunne rising rather then the Sunne setting And that he was strangely affraid is noted by this that hee called vnto him the Wise-men and would haue learned of them somewhat whereas if he had beene prouident hee would haue sent some of his Courtiers on the iourney with them in colour of doing them courtesie that so they might haue gone to the very place to haue seene the child and by them the King might haue beene
commanding that which flesh and bloud most abhorreth and giueth no reason of it namely to bee the butcher to his owne sonne But heerein shall our condemnation be the more iust because the Lord hath giuen so many calles and yeelded so many reasons why we should flie from sinne and why we should turne to him not for feare of any bodily destruction by the hand of Herod but for feare of that spirituall thraldome wherein Satan laboureth to keepe our soules the Lord hauing discouered vnto vs early and late that hee is an old and a subtill enemie armed not onely with darts but euen with fiery darts to sting vs vnto damnation Let vs therefore with Ioseph embrace the sweet kindnesse of the Lord who mildly exhorteth vs to haste as it were out of Sodome and let vs with him resolue without any fleshly discourse with our selues to bee gone at the first call for his word is truth and the danger he foretelleth will follow Secondly heerein obserue that the Lord knoweth the secrets of mens hearts for Herod pretended adoring but intended the murthering of the Lord Iesus And his crafty and concealed purpose is heere named by the Angell that we may feare to deale doubly with our owne soules and may abhorre all hypocrisie because the Lord casteth his eie not only vpon our actions but watcheth euen ouer our very thoughts and will in time discouer them to our great shame This is it Dauid praieth against Psalm 32.3 that the Lord would free him from guile of spirit not to deceiue himselfe nor to dissemble his sinne for his dealing doubly with God and his soule in that his sinne with Barsheba had so distempered his conscience that vntill he had fully mastered his hypocrisie he could finde no rest in his bones Yet such is the simplicity or rather the frowardnesse of our harts that though wee know all things to bee naked and open before God we still runne on in hiding and cloaking of our sinnes which is as auncient as our first fathers fall who after the eating of the fruite forbidden had his eies opened indeed that is he then by experience perceiued and by checke of conscience saw what euill he came into and what good he had lost being conuinced of his owne misery he takes fig-leaues to couer his shame a small couer to hide it from the eies of God Beside marke his sottishnesse he couereth but his shame whereas the principall instruments of his wickednesse were his eies his eares and his taste and these were more filthy for the other part actuall had not sinned Now when he heard the voice of God the winde carying to his eare such a voice as he had not heard before then hee flieth among the trees thinking if fig-leaues would not serue yet the shadow of trees would sufficiently hide him alwaies when the Lord summons vs seeking shelter that wee may not come to reprehension And when this voice of the Lord could not bring him to a confession of his sinne nor pierce his heart enough the Lord calles him with his owne mouth Why doesâ thou hide thy selfe Marke now his wonderfull hypocrisie crept in so soone after his fall Adam assigneth two causes of the hiding of himselfe both false and omitteth the true cause that is his sinne the one because he heard God speake which is most false for he had heard him speake often before and that most comfortably The second cause because he was naked and yet this was no cause for it is said in the text they were both naked and were not ashamed And by the malignity of his nature in this hee secretly chargeth God to be the cause of his sinne who in his originall creation had made him naked whereas hee himselfe was the cause of the shame of his nakednesse God goeth further with him Hast thou not eaten of the fruit which I forbââ thee Now the Lord names the sinne and in his answer marke his hypocrisie and guile of spirit worse then before The womaâ saith he which thou gauestââe gaue me of the tree and I did eate As if he should say it was thine owne ordinance so as he impudently faceth out the matter and laâes it vpon his wife whereas it was his owne ambition and not her suggestion only that prouoked him to the sinne and in the whole story yee shall not finde one word of confession So the woman shee transfers from her selfe to the diuell the cause of her fall the Serpent indeed blew the coles but the fire was in her owne heart and she would not confesse that shee abused her selfe to bee seduced by the Serpent so as both of them felt the punishment of their sinne but would not iudge of the cause of it in eating the forbidden fruit By which examples as by the naming of Herods sinne conceiued but in heart and by the traducing forth of Adam for his sinne that brake foorth into his hands we must learne to hedge in our thoughts that they harbour not so much as an euill inclination for sinne is of a forward brood and will soone bee hatcht and though as it is Psalm 50.21 the Lord hold his peace that is forbeare with patience for a time whereby wee thinke him like our selues that is as in the Hebrew a good fellow like our selues yet saith the Lord I will lay thy sinne before thee that is as it signifieth in the Hebrew either set them in order before thee like dishes on the table or write them in a role and make thee reade them in despight Thirdly in that it is saied Herod will seeke to destroy him it sheweth what hearts the wicked beare toward the godly and what purpose they haue but that it shall bee frustrate for it is said Herod would kill him not he shall kill him Thus though we be all sheepe appointed to the slaughter in the malice of the enemy yet we are not so in the purpose of God For the Dragon Reu. 12 4. like a bloudy mid-wife standeth ready to deuoure the child whereof the Church should bee deliuered but the Lord prospereth her in her trauell and assumeth the child into heauen that he may be free from the cruelty of the beast Whereby we are taught euery day to take vp our crosse for if wee will liue godly in Christ there is a necessity of persecution and we must all suffer either the sword of Esau or the frumping of Ismael Gen 27.1 Gen. 2â 9 Act. 23.31 And this may be our comfort Herod may trauell with mischiefe but he shall neuer bring it foorth the Iewes may vow and sweare the death of Paul 1. King 17.5 but they shall be preuented Iesabel may make hue and crie after Eliah but the Lord himselfe shall hide him What did Herod thinke God to be an idoll or to haue cast off all care of his Sonne he knew by the Prophets that God had set him vp to raigne ouer his people and yet he vainly thinkes
giuen vp Rom. 1.24 to serue their owne lusts that profited not by that one light of nature whereby they were constrained to acknowledge a superiour power that made that excellent frame of heauen and earth If the Pharisees were thus sharpely charged and reprooued for not amending their liues at these few sermons of one Iohn Baptist much more may wee feare lest wee be swallowed vp of present destruction that haue had so many sounds of the Lords trumpets and yet haue not retired from our owne waies that after so much dressing and pruning and lopping haue brought foorth nothing but briers that haue deuoured so many full yeares of peace and yeeres of preaching and plentie and yet continue leane and ilfauoured in the course of our liues for now at the time of the Gospel as we see heere beginneth iudgement Secondly learne how faithfully Iohn executed and performed his ministery which stood in two parts as was foretold by Malachy chap. 4. to preach mercie and iudgement both which he performed in this one sermon Heere the Iesuits take occasion to say that we should dehort men from euill for feare of hell and exhort them to doe well in hope of heauen We say with Paul who is our patterne and forerunner that we haue weapons for all those that shall despaire after the obedience of Gods Saints fulfilled but we preach not onely to worke well in hope of heauen for as we are seruants we deserue nothing but as children wee are receiued to an inheritance bought for vs before we were so we striue not that men should keepe themselues from sin onely for feare of hell for the Lord will neuer account of such a soule as will doe nothing but for feare of the whip for hee loueth a free giuer and hateth constrained subiection and it is not the horror of damnation but the commemoration of the Lords mercie shewed toward vs in giuing his owne Sonne to so ignominious a death to ransome vs from that curse wee had incurred This is that containes vs within the bounds of obedience for if the heart bloud of the Lord Iesus will not make thy heart to relent and thy hands to tremble to put them forth to wickednesse then art thou in a desperate case Shall the feare of the gibber or the ghastly shew of death make one that was a traitor and now pardoned and aduanced vnto high place by the meere mercie of his Soueraigne shall this make him afraid to commit treason againe and nothing else nay the grace of his Prince shall rest alwaies before his eies and shall most forcibly perswade him to perseuere in his loialtie For this is the most effectuall of all others to mooue vs in the bowels of the mercies of Christ to keepe our selues cleane and washed because wee are already purified in his bloud and not for feare of falling into the pit againe Thirdly note that if any man will escape and auoide damnation he must of necessitie liue wel for he must be a tree bringing foorth good fruit Where first consider what is good fruit which is implied in the text it cannot bee good except the tree be good as Christ saith If the casting out of a diuell be a good worke why am not I a good man Matt. 12.28 Ioh. 7.21 So as first the person must be accepted before the worke be accepted and no person can please without faith that purifieth the heart and there is no such heart where religion dependeth not vpon the true worship of the law of God and by consequent there is no good faith where the heart is not cleansed by the spirit of God Since then a man must first be good before he can doe good it is impossible that anie man erronious in religion should produce a good worke Externall righteousnesse and the morall vertues of the Papists is a vizard that bleares manie mens eies and wee say that they are honest as well may we say it of them that hanged vp the Lord Iesus thinking he had spoken blasphemie because being but a poore wretch to see to he challenged himselfe to be the Sonne of God and in this doing they thought they had done God an excellent peece of seruice And for Paul before his conuersion who could except against his life nay as he testifieth of himselfe Philip. 3. â hee walked according to all the ordinances the law prescribed yet after hee was called he accounted all his morall righteousnesse but as the excrement of a dogge And if religion do not distinguish betweene men the heathen shall condemne both vs and them who by the meere instinct of nature liued in the hatred of grosse sinnes and walked soberly without exception and yet are they already damned For first we must be good by grace and being adopted into Christ then we doe good and of all the trees of the forest as Ezec. 15.3 there is none but is better then the vine if it beare not grapes for the oake is good for timber and euerie tree may serue for some good vse but the farments of the vine if it be not clustered is fit for nothing but for the fire The Papists are good as okes to build monasteries and to set vp houses and places of religion but an vnfaithfull and vnfruitfull Protestant and Professor is good for nothing being but a rotten bough or branch of a fruitlesse and barren vine but to be burned So that to iudge a worke to be good it must bee good both quo ad fontem quo ad finem proceeding from an honest heart and driuing to a right end the glory of God to whom I owe honor Further to come to the true knowledge of good fruit let vs know what bad fruit is which is double first sinnes in substance such as are contrarie to the expresse commandement of God as adulterie is absolutely a sinne in Dauid as wel as in any other secondly sinnes by circumstance as giuing of almes Matt. 23.5 onely when the trumpet sounds to be seene of men or to come into the sanctuarie with a purpose to pray and presently to returne to his vomit againe for the Lord abhorreth what himselfe commandeth Esay 66. if it be not doââ with that heart he commandeth The sacrifice of a sheepe is ãâã his sight as the bloud of a man not that he hateth the action but the hypocrisie in the action which staineth the whole a Hagg. 2.13 if an vncleane person touch the holy flesh the flesh it selfe is vncleane but holie flesh maketh not other flesh holy which was not so before Further obserue where it is said Euery tree that bringeth ãâã foorth good fruit shall be hewne downe that it is not enough not to doe euill but it is damnable not to do good for he doth not say the tree that brings foorth no fruit but that brings not forth good fruit For it is not enough for Zacheus Luk. 19 after his conuersion to be no poller or robber of
the poore but his conscience cannot be assured of his pardon before he hath satisfied the poore for that he had got amisse secondly hee must bring foorth another fruit of repentance not onely to restore but to giue liberally and to be compassionate toward the afflicted Saints not by this to satisfie the Lord but to assure his owne soule that the Lord is satisfied in the death of Christ And it is not said Come yee blessed because yee haue not persecuted the truth Matt. 15.34 nor scorned the professors thereof for not the ãâã they haue not done but the good they haue done as releeuing the poore visiting the sicke and such like shall come to iudgement And for the damned it is not said to them Go and depart for ye haue put to death by all vniust waies vexed and abused my children for these are so grosse as their owne soules crie out against them but the forme of the sentence is Ye haue despised me and would not be of my liuery but disdamed to be found in the company of professors for cursed be Meroz Iudg. 5.23 that helped not in the day of battell not that euer she sought against the Lords cause or once drew weapon against Christ but because she came not foorth armed to assist the Lords cause So this must be the fruit of Peters repentance not onely not to deny his master any more but Math. 26.35 to stand to him to the death neither is it enough for persecutors of the Gospel to leaue off to persecute but they must with Paul learne to be persecuted for the Gospell and so for parents to take heed to their children not to be garish in their youth lest by this their hearts may be adiudged to be proud in their age Now if that tree be neare vnto burning that brings not foorth good fruit what shall wee say of those trees that from the root of a filthy and fleshly heart bring forth vnsauory and stinking fruit If Diues be damned Luk. 16.22 that gaue not bread and refreshing to Lazarus what shall become of them that take away bread and doe grind the faces of the poore If he were bound hand and foot Mat. 18.33 that prosecuted his right so extremely against his fellow seruant whither shall they be cast that labour the vniust vexation of men pretending title to that coat they neuer bought If Obadiah shall hardly answer it 1. Kin. 18.4 before God that hid the Prophets by fifty in a caue and fed them with bread and water because he durst not professe his religious heart openly being in the time of Iezabel a Queene and a queane how shall they bee able to excuse themselues which in the time of this gracious and good harted Prince libel against them by false suggestions and labour the vtter vndoing of them themselues professing nothing for feare of succession And if they that did but build and plant and mary and giue in mariage all which in themselues were lawfull were swept and caried away Gen. 7. with the vniuersall floud whither shall the tempest of the Lords fury cary them that blaspheme against his name snarle against his messengers and like swine doe wallow in their owne filthinesse all which are simply abhominable in themselues If the Pharisees that were carefull to heare Iohn with some good minde were so sharpely reproued as to be termed vipers what title may be giuen to them that refuse altogether to come If they that heare not the voice of Christ bee not his sheepe Iohn 10.3 Mat. 7.6 what be they that turne against him to rend him Or that come to the Temple to no other end then to intrap him If of three sorts of seeds and hearers whereof the one takes the feed the second receiues it with some good heart Mark 4.4 the third cherisheth it so well as it growe to a blade and yet all of them be damned where shall they rest that neuer vouchsafed with any religious eares to heare the message of saluation brought them If many bee shut out that preached the Gospell and many that striue to enter in shall not what place shall bee prepared for them that thinke themselues too fine to binde vp the wounds of the broken hearted and that haue euery step since their first birth directly sailed toward hell disanowing all meanes whereby they might bee reduced to the right way If the fig-tree was accursed because it had no fruit though Marke 11.13 it was full of leaues what curse shall light vpon those trees that are ful of poisoned and corrupt fruit Note also Saint Iohn saith euery tree not excepting any but what euer he be Iew or Gentile from the Prince to the basest of the people they must be fruitfull for being all equally corrupted we ought all equally to be cleansed and the Princes soule needes as much washing as the subiects Againe obserue a consequence of great comfort that euery tree that brings foorth good fruit must needs be saued and this is a wonderfull consolation to all Gods children for all that are in Christ Rom. 8.1 are out of condemnation and he hath Christ that hath his spirit he hath his spirit that striueth against his corruptions he doth this that crucifieth his flesh and he crucifieth his flesh that ceaseth from sinne and he doeth this that amendeth his life and repenteth Lastly learne hence that the tree and the fruit must goe together for though faith alone doth iustifie yet faith that is alone doth neuer iustifie but is dead without workes like that charity Iames 2.16 which onely bids a man warme him but doth not giue him wherewithall to refresh him The eye alone of all the parts of the body doth see but the eye that is alone separate from the body doth not see so the feet alone doe cary the body but if they be cut off and seuered from the body they doe not stirre True it is no tree shall escape the cutting vnlesse it be good but none shall therfore escape it because it is good for none shall be saued without mortification but none for their mortification shall be saued therefore let vs beware lest wee disioyne that in our liues which is alwaies conioyned in doctrine the faith of Paul and the workes of Iames. MATH chap. 3. vers 11. verse 11 Indeed I baptize you with water to amendment of life but he that commeth after me is mightier then I whose shooes I am not worthy to beare he will baptize you with the holy Ghost and with fire NOW because among the multitude as more plainely appeareth Luke 3.15 they strongly held and esteemed Iohn to bee Christ and the Messias that should come hee knowing this by reuelation or otherwise by the speech of some particular person among them labouâeth to resolue them and to plucke vp this opinion by the ââooes making protestation that there was great disparagement and inequality between him and Christ his baptisme and Christs his person
the Tower of Babell should haue beene erected to them and as easie it is to pull God out of his throne as to disgrace vs further then he permits for our saluation is as sure as his owne seate and as stedfast as if our selues had beene in heauen and seene it written with Gods owne singer Yea we shall stand like mount Sion Psal 125.1 and not a feather of a bird much more not the haire of our head nor the hem of our garment shall bee touched or fall without his appointment Wherefore Sathan sinneth against the holy Ghost in labouring to seduce the faithfull whom he knoweth he cannot stirre and when he knoweth wee cannot fall finally since the Angels haue charge ouer vs and cannot but be faithful keepers of that is committed to them And heerein may we embrace the riches of the Lords mercy who when his owne prouidence might be sufficient to secure vs of our safety yet to releeue our infirmity and to support our weaknesse hath giuen vs the gard of heauen to wait vpon vs as if one that were to passe the seas should not onely haue the letters of the Prince for his safe conduct but should be guarded with his royall Nany to assure vs that doing that we doe by the warrant of his word we shall neither be persecuted nor molested but so far as he may haue glory by it and we reape comfort For the third wherein he doth falsifie the text alleaged and this he doth two waies first by wronging the words secondly by wresting the sense for the Psalm 91.11 is He hath giuen his Angels charge to keepe thee in thy waies so as the promise is made with a limitation that hee keepe him in his waies Now from the pinnacle of the temple to fall downe is not the way but hee leaueth out the demonstration of the truth thy waies that is those waies that bee prescribed as from the Temple to come downe by the staires by this meanes dealing fraudulently leauing out the principall Secondly consider the wresting of the sense for where this was spoken that Christ should depend vpon his Fathers prouidence walking in his waies hee laboureth to secure him generally of the same prouidence though he were out of the way heereby to ouerthrow him Now as hee dealt with the head so hee doth with the members for pretending Gods protection hee laboureth to bring men to destruction For predestination hee will tell a man Esau was hated and Iacob beloued before they had done either good or euill Mal. 1.3 that it is not in the willer nor in the runner neither in the affection Phil. 2.13 nor in the action which hee doth onely to make vs rest in the prouidence of Gods predestination without hauing regard to our conuersation whereas heereby we ought the more to bee induced to get as many testimonies as wee can to prooue that this election pertaineth to vs and not to waite till grace should distill by diuine influence or to make the decree of God a meanes of our security to liue as we list as that being elected we cannot perish and being appointed to be damned we cannot auoid it So for Iustification hee will suggest Wee are saued by the bloud of Christ onely and when wee haue done all we are vnprofitable seruants the more we sinne the more grace aboundeth Rom. 6.1 and God hath most glory in pardoning most offences Whereas being elected we worke well not to recompence the goodnesse of God but to shew our thankfulnesse And there is no promise where the commandement is not kept for this is to be performed on our part else God is discharged on his part for being out of our waies the diuell may take vs as vagabonds the protection of the Lord not extending to vs in this course And thus doth Sathan almost labour to peruert all the Scripture that he may finde vs straying out of our Fathers house as to suggest that the Sabbath is made for man therefore hee will labour to make vs worke on this day Mark 2.27 But let vs not giue eare to him for this leadeth out of the way So when it is said He that laboureth not for his house 2. Tim. 5.8 is worse then an infidell if hee abuse any of vs by this to couet after riches away with it for it is said in another place Couetousnesse is the root of all euill and the desire of riches is simply vnlawfull 1. Tim. 6.9 for by this he falleth into many snares It is written againe Thou shalt not tempt c. This is the second generall part namely the repulse of the temptation wherein consider two parts first that Christ answereth againe by Scripture secondly in what sense the place is alleaged For the first we may obserue and see it is no disgrace nor disparagement to the Scripture to proceed from Sathan nor any occasion to make vs leaue our hold for Christ answereth againe and striketh with the same weapon wherewith he was stricken shewing vs that it is lawfull to vse a text well against them that doe abuse a text and if Christs example be our president then wee may alleage Scripture against depraued Scripture For the Bee may gather hony on the same stalke that the spider doth poison And though a swashbuckler kill a man with his weapon yet a souldier may lawfully knit a sword to his side and though there be many piracies committed on the sea yet may the merchants trafficke or though some surfet by gluttony yet may others vse their temperate diet And if the diuell change himselfe into an Angell of light shall therefore the Angels lose their light Or shall Paul therfore deny himselfe to be a preacher of saluation because the Pythonite Act. 16.17 spake it Or because Caiphas by the spirit of the diuell Ioh. 11.50 said one should die for the sinnes of the people must we not therfore beleeue it And though Numb 22. an inchanter wished that his soule might die the death of the righteous yet is it a praier fit to be vsed of all Christians though hee sold his soule for gold For saith hee Numb 24.17 a starre shall come out of Iuda a true speech of a false spirit And heere the diuels owne mouth protesteth that Gods prouidence reacheth ouer his children which we may beleeue with comfort though it proceed from his lying lippes For the second which is the sense of the words heerein Christ doth plainely shew that hee abused the place before alleaged because he inforced the promise contrary to the commandement mandement making it absolute where it was but conditionall that the Lord would protect him if he kept him in his waies and for him to expect the promise if he went astray were meerely to tempt God so as the diuell by concealing that part did poison and adulterate the Scripture Now wee must obserue that God is tempted by man two waies first when we doubt of his power vsing
him but answereth him with one onelie word of detestation Auoid Sathan For the blasphemous may not bee reasoned with if they should it would make them but burst foorth into greater outrage against the peareles and matchlesse wisedome of God giuing vs likewise by this answer secretly to vnderstand that whosoeuer goeth about to withdraw vs from God is of the diuell so likewise are they that seeke by reason to disswade vs from the shame of the crosse Therefore Mat. 16.23 when Christ indeuoured to preuent the ignominy should come vpon the crosse and to make his disciples and the rest vnuanquishable when it should come it is said there Peter tooke him aside and vsed reasons to disswade him from such ãâã comfortable speeches whereupon Christ not mildly but sharply being displeased with this carnall excoption of his bids him ãâã Sathan that is as a great enemy to him and others And so whensouer flesh and bloud shal take exception against the mystery of godlinesse it is thus sharply to bee reproued Heereupon Rom. 3.31 exceptions being taken that the law serued to no vse because Christs obedience had absolutely purchased our pardon the Apostle in like wisdome of the spirit of God answereth not onely by a simple deniall but by a deniall with a detestatioââ God forbid as that it is blasphemy to be of such opinion And sometime to this phrase the Apostle addeth more as Rom. 3.8 not replying one word but onely saith their damnation is iust rather setting before them their cursed end then conuincing them by reason for as Salomon saith A foole may not bee answered in his folly Out of the second answer which Christ maketh for our instruction and satisfaction obserue that God must haue both all outward and inward worship so as it is impious to thinke a man can keepe his soule for God when hee humbleth his bodie to strange gods and in this hee doth withdraw his reuerencâ from his owne religion either through feare or profanenââââ reaching foorth part of the worship to another But wee must know God will haue both and in creating both hee challengeth both besides that of them both hee hath made but one man which cannot be diuided but goeth together For we are not baptised in our bodies onely but in our soules out soules only were not redeemed neither shall they onely bee saâed but the whole man If the bodie then be the Lords both by creation and by redemption let vs giue testimony of his worship in both otherwise it is as if a woman should protest she loued her husband at the heart and in her soule and yet should prostitute her bodie to vncleannesse but wee are espoused and maried to the Lord therefore let vs keepe both for him vnspotted Lastly out of the diuels argument let vs learne to feare and serue the Lord for if gifts may draw on worship as he pretendeth by his proffer to Christ then hath the Lord offered farre more largely for vs I will giue thee saith he eternall life and it is no aduantage to winne the world and to take the diuels offer and after to lose our soules But let vs set God on our right hand in him we liue in him wee haue our being it is hee that feedeth vs with naturall and supernaturall things and blessings godlinesse hauing the promises of this life and of the life to come 1. Tim. 4.8 hee will make vs heires of the earth the world standing for our sakes we shall be heires of heauen Ioh. 1â 2 Christ hauing prepared places for vs in his fathers house yea fellow heires with his owne Sonne tasting of no other loue Ioh. 17.24 nor feeling any other glory then his Sonne hath and therefore in the iudgement of the diuell hee shall worthily bee damned that refuseth so large an offer at Gods hand who giueth and neuer vpbraideth pardoneth and neuer reperteth Then the diuell left him c. This is the third part namely the issue and euent of the temptations had and sustained by Christ set downe in two things first that when the diuell could not ouercome him he left him secondly that the Angels attended and ministred For the first by this vnderstand that as Christ was tempted for vs and in our flesh ouercame for vs in his person so wee haue good and comfortable security that vsing the same meanes hee did according as we shall be enabled and through the grace of the same spirit wee also shall ouercome the Prince of darknesse for wee must not thinke our selues freed from these assaults the life of a Christian being a warfare the world the campe the first registring and inrolling of vs being in baptisme where we tooke a vow to be true to the Lord Iesus Christ is our victorious Captaine our enemies are the world without vs the flesh within vs as accessaries and the diuell as principall besides temptations on both hands Now the power we haue to repell these is the sword of the spirit the word of God the schoole where we learne this defence is the Church of God where we finde weapons both offensiue and defensiue a shield of faith to defend our selues and a sword of the word to offend the enemy And this may bee our comfort his rage will haue an end and his malice shall not preuaile but as Saint Iames saith If we resist him Iames 4.7 he will flie from vs that is he will hasten as fast away as he came fiercely toward vs for heere is promised victory to all that striue infeare For the second generally we note how it pleased God by wisdome and dispensation to dispose of the exinanition as I may so tearme it or the impairing and abasing of Christ while he was in the flesh that in the midst of the greatest ignominy and reproch yet he bore some marke and badge of his notable and diuine power whereby by the eies of faith hee might bee discerned to be the Sonne of God His basenesse appeareth in this that he liued in the wildernesse he was assaulted of the diuell he had no company but beasts hee was hungry and had no food but stones Sathan was busie with him to make him tempt his Father and in all this there was nothing but ignominy and extreame basenesse But after all this there breaketh foorth like the Sunne through the clouds a matter which maketh him knowen and discerned to be more then a man that the Angels come to doe him seruice And thus did it euer fall our that hee was neuer brought so low nor so neare the ground but there did at last shine forth an impregnable worke of his diuinity hee was borne in a stable his Cradle was a Manger there was lodging in the Inne but none for Mary Mat. 22. yet was there then a starre in the heauens to signifie to the Wise-men the birth of this noble personage hee was baptised by Iohn his seruant Mat 3.15.16 but a voice was heard from
he had beene but newly entred into the schoole of Christ when after his long profession of God yet after a tedious hypocrisie had ouergrowne his soule he cried out Psal 51. Lord create a new spirit in me as if he had not had it before euen so may the vncleane and euill spirit bee like the snow hidden in the thicke clouds and as fire raked vp in the ashes that the heat when it breaketh foorth may be the greater for euen in the powers of thy body and soule there may be an interruption of the soueraignty of sinne for a season leauing notwithstanding some grosse sinnes of a wicked conuersation behind him that when he wandreth abroad he may make thee know he hath a home in thy heart and that this abatement of his power in thee for a time may make thy sinne at length more vgly and enormous than before Againe Sathan may be cast out in the iudgement of the man himselfe the Lord giuing him the spirit of slumber that he perswadeth himselfe so or in the iudgement of the Church Sathan may seeme to be cast out when in all outward exercises of religion he conformeth himselfe like a Christian for who would haue thought otherwise of Iudas being a disciple and one of Christ his scholars till the Lord discouered his hypocrisie Yea Sathan may seeme both to the man himselfe and to the Church to bee cast out and yet not to be so indeed as appeareth Luk. 8.18 where it is said Euen that shall be taken away which hee seemeth to haue Lastly as the vncleane spirit may bee said to come into a man when he was in him before because in comming in there commeth in a more forcible and stronger illusion of Sathan than there was before as Luk. 22.3 it is said that Sathan entred into Iudas before the Passeouer and we cannot thinke that the spirit of God was in him before for he was a thiefe and carried the bagge and paid himselfe for the carriage and yet Iohn 13.27 it is said precisely that Sathan entred into Iudas after the soppe meaning by entring in a greater power than there was before Euen so he may be said to go out and to be cast out when hee is not let in for a time that after he may be giuen vp into a reprobate sense for it was but a weake kind of Sun-shine that euer appeared in his life Hence obserue that so much is Sathan cast out of vs as sin ãâã cast out of vs for Sathan fighteth against vs with two weapons first with that he found within vs which is flesh and bloud secondly by that he brought vpon vs which is death Why then the speciall weapon wherewith he striketh vs being our corruptions they must be cut off and east away or else Sathan himselfe is not vanquished If thou therefore wilt saie hee be cast out of thee shew what alteration there is in thy life and what change in thy affections if the greatest part be not pietie in religion and puritie in conuersation be sure Sathan hath more weapons in thee than God for as Christ saith Ioh. 8.44 Yee are of the diuell for yee do his workes And therefore euery one must make this examination with himselfe that if of a despiser and vnreuerent speaker of the word of God he doe not now shew his words to be such as may giue grace to the hearers Sathans weapon still remaineth in him for this is the argument Saint Paul vseth Rom. 6.19 As when we were seruants to vncleannesse we did commit iniquitie so now being seruants vnto righteousnesse we must haue our fruit in holinesse of life that our end may be saluation Secondly obserue since Sathan may be cast out of thee in thine owne iudgement and in the opinion of those with whom thou liuest and yet be besieging thy soule with hypocrisie that thou must labour to get good euidence of the spirit of God that thou art Christs which especially thou shalt performe by winning the spirit of humilitie to dwel within thee For if thou doest publikely vaunt and bragge how fruitfull thou art in thy profession and how farre thou hast runne in a short time in Christianitie when thou art not called thereunto by God but thrust forward in the pride and vanitie of thine owne heart then maist thou with the Pharisee Luk. 18.14 depart home puffed vp in thy selfe and seeming to others like a painted sepulcher when as within thou art nothing but rottennesse and farre from being iustified before God This did Salomon in his wisedome finde in his time which made him leaue it as an example for vs to learne by Prouerb 30.12 that there was a generation pure in their owne eies and yet they were not washed from their filthinesse such as would carrie a glorious shew that they had tasted of the tree of life and such as in presumption of their owne strength will knocke at heauen gates as due to them by desert when alas the Lord neuer knew them Howsoeuer therefore euery Christian is in dutie to sit in iudgement vpon himselfe yet let him know that he must solemnly keepe this Court in his owne conscience and there let him suruey and examine his maners and his members his wit and his senses how he hath vsed them and in this triall let him make the law of God his Iudge for that shall cut him to the quicke and by this shall he truely see whether Sathan be truely cast out of him or no. For Sathan will teach thee to hide thy sinne but the law will discouer it to thy face if thy sinne be seene he will double it with this temptation that thou shalt dissemble it but the law will set thy sinnes in order and in a ranke before thee If he cannot teach thee thus to beguile thy selfe and God yet will hee mooue thee to excuse and lessen it but the law shall shew it thee in such a glasse as shall truly set foorth the vgly shape of it And if when thou hast made this perfect law of God to be thy Iudge thou canst likewise make Christ the answerer of this Iudge and canst walke cloathed with his garments of innocencie humilitie and obedience as with the garments of our elder brother and out of a cleane and pure heart and affection canst send foorth the fruits actions of thy life then maist thou assure thy selfe Sathan is so cast out as he shall neuer haue power to returne to thee againe Thirdly obserue since Sathan may seeme to be cast out for a time by an interruption of the power and strength of sinne in a man which at length breaketh in vpon him like whole flouds of waters that therefore if wee will haue Sathan effectually cast out of vs we must learne not to discontinue some sinnes and to retaine others not to take vp some in the imbers while wee suffer others to racke our soules for one sinne nourished and maintained is sufficient to keepe possession
felt most suggestions and yet hath resisted them may assure himselfe that Sathan is cast out for flesh and bloud cannot bee cured but by temptations as Paul witnesseth of the Churches of Macedon 2. Corinthians 8.2 whose ioy abounded in their great triall of affliction And as the same Apostle testifieth of himselfe 2. Corinthians 12.7 lest he should be exalted aboue measure the messenger of Satan was sent to buffet him which though Satan doth it of malice yet the Lord doth it to humble vs for if he should at once cast Satan out of vs then the wild beasts of pride and of not feeling the infirmities of our brethren would deuoure vs euen as Deut. 7.22 the Canaanites were rooted out but by little and little from among the Israelites lest the beasts of the field should haue increased vpon them I will returne c. and when he commeth he findeth c. This is the third point set downe in this parable that setteth foorth the enlightning of hypocrites to their most iust condemnation namely the meanes and the fit occasion Sathan espieth to surprise againe that man out of whom he was cast There be two set down here the first swept the second garnished and the third is supplied Mat. 12.44 He findeth him empty that is void of the graces of God and fitter to receiue Sathan after his enlightning then he was before It is a metaphor or translated speech taken from trauellers or guests that desire to be entertained with clenlinesse For so it is with Satan that when thou art filled with all bitternesse gall of heart and hypocrisie then art thou a clean habitation for him and the fuller of sinnes the fairer and fitter not that Sathan doth delight in cleanlinesse but that thou art to him most neate and handsome when there is in thee the superfluitie of all wickednesse and when thou art become a most excellent and perfect hypocrite as thââ thou canst pray at Church cousin at home pretend kindnesse to thy brother and yet eat him thorow with vsury the sweeter dwelling is there for Sathan in thee Hence let vs obserue for our comfort that this cannot bee meant of the true children of God for it is impossible that Sathan can find the soule of a Christian empty that is depriued and void of the whole grace of God For an abatement of the spirit of God must not be taken for an emptinesse as Ephes 4.30 it is said the spirit may be grieued and 1. Thess 5.19 it is said it may be quenched and many of the graces of God in his children may be empty that is there may bee no feeling of them for a time but the chosen of God cannot cleane fall away not the image of God be cleane defaced in them for then could they not be brought home againe vnlesse Christ should suffer againe which cannot be Heb. 10.10 Againe in the greatest sins when men haue deserued the greatest punishments yet we presume they haue some of the good spirit in them as Paul did of the incestuous person 1. Cor. 5.5 whom he willed to be separated for a time that his flesh might be tamed which sheweth the Apostle had some hope he had the spirit for if all in him had beene flesh then should he not haue beene excommunicate by the censures of the Church but wholly cut off from the Church and accursed Dauid Psal 51. praieth to haue a cleane heart created in him vers 10.11 not to haue it taken away which shewes he felt it therefore hee praieth not there for the holy Ghost simply but for some graces of the holy Ghost as for a stable spirit that he fall not againe for that grace he had not before and after he praieth Lord giue me peace so as hee had not the peace of conscience before and when he saith Take not thy spirit from me that is though his sinne had deserued it euen as wee praie Lord be not farre from vs not that the Lord is at any time absent from his Saints but that wee feele it not at that time so comfortablie as wee desire so Dauid praieth Lord giue me a free spirit that is that hee might praie more seruently then he did before for except he had had indeed the heat of the spirit it is impossible hee should haue yeelded obedience to the chastiââment of God or for Peter to haue wept in his heart at the rebuke of Christ except hee had some seedes of the spirit of God in him Mat. 26.75 Howbeit we may not be drawne by this to presumption to thinke it maketh no matter how wee liue for as the children of God haue the inuisible marke of the earnest of the spirit so must they also beare the visible marke of zealous profession and honest conuersation For if wee doe not cherish the spirit of God by good emploiment and spirituall gaine that wee grow from faith to faith it is a signe that the spirit of trueth is not in vs so that we must not flatter our selues because there cannot bee indeed an emptinesse but with Saint Peter 2. Peter 1.5 we must ioine vertue with faith and with vertue knowledge and with knowledge temperance c. For if we stay at the first staire we shall neuer be able to ascend to the Saints of God and if growth and increase be not in vs we are but idle and vnfruitfull in the acknowledging of Christ The reason is because being elect when wee receiue grace of God wee receiue withall grace to employ and vse it that it may abound alwaies excepted the storme and tempest of an afflicted conscience for that time for the Lord if he see vs prosper with one grace hee will giue vs more and if we thriue not with a graine of faith Mat. 25 16. he will take all from vs so as though thou canst praie yet vnlesse thou canst praie better with more feruent zeale and powre out thy soule more fully before the Lord than before it is nothing for the first grace to pray onely was but giuen thee as an hypocrite to make thee vnexcusable Further obserue hence that Sathans fittest garniture and best entertainment is hypocrisie to make thee pretend holinesse when thou intendest nothing but wickednesse and this hypocrisie standeth in two things first in not doing that which God hath commanded secondly in doing it otherwise than God hath commanded If thou fallest into the first thou shewest thy selfe rebellious if thou slip into the second thou discouerest thy thy selfe against the law of the Eternall If he tell thee thou shalt not eate of the forbidden tree thou oughtest not so much as to looke on it lest the lust of thine eie betray thy heart and the desire of thy heart doe beguile thy taste If he prescribe thee a rule and a course wherein thou shalt walke thou must not as Numb 22.18 for a house full of gold go beyond the word of the Lord to do more or lesse And therefore
if wee will not be hypocrites we must arraie our selues with a contrarie garnishment casting downe as 2. Cor. 10.5 euery thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ For as Satan delighteth to haue his house garnished and the fuller of sinnes thou art the fitter for him as that if the cup be full of extortion if it be faire without Mat. 23.25 he makes thee thinke thy selfe a great Scribe So also there is a furniture the Lord delights in namely sanctification and as 2. Cor. 7.1 to keep our soules clean for since Sathan ãâã needs be doing and willingly contenteth not himselfe to get the borders but hee will assay to take the arch city wee that are the children of God must keepe him occupied in some out-house or outward member at the most and aboue all striue to shut him out of the bed-chamber and from ruling in the heart bearing a religious care to follow the waies of God and to be garnished in humility to receiue the riches of the Lords graces not excepting against any thing the Lord willeth but shewing our selues reformable to all He taketh seuen other spirits worse c. As Sathan at his returne findeth the field well growen and the heart of that man fuller of sinnes than before so the fourth thing followeth namely what meanes he vseth not to be turned out againe hee bringeth seuen spirits worse than himselfe by this meanes so to rampire this his fortresse as to make it his continuall mansion Mat. 23.15 not to make him two fold worse as Proselites but seuen times worse like Diuels Wherein obserue that God in iustice is prouoked to reuenge himselfe vpon ingratitude for his graces according to the proportion of the grace that was offered so as Sathan vpon the contempt of the grace giuen shal preuaile more than before which the Lord doth as a iust reuenger of sinne for Sathan is chained that without his permission he can do nothing and the Lord is alway present vel per gratiam vel per vindictam either by grace to preuent thy sinne or by reuenge to punish it and therefore thou that hast spurned at the riches of the Lords mercy that hast thought Manna to be lothsome and syncerity in religion to be burdensome the Lord shall so punish thee that the sinnes past shall be the punishments of sinnes to come and the deserts of punishments that are to come For if wee thinke not the hearing of the word and receiuing of the Sacraments to be speciall meanes to bring in Sathan looke Luk. 13.26 and it will make vs take heed whether we come to them of conscience or of custome for Christ may teach in our streets and wee may eat and drinke in his presence and yet not know vs to bee his for it is said To him that hath profited shall more grace bee giuen but if thou hast onely heard that grace ãâ¦ã hast shalt thou be spoiled of Heb. 6.7 And it fareth with the ãâã as with the raine that neuer falles vpon the ground but if maketh the earth more barren or more fruitfull so the word of God neuer returneth in vaine but euery man is made thereby either to sauour damnation or saluation 2. Cor. â 26 as Saint Paul speaketh Euen so it is also of the Sacrament for though Christ was kinde in giuing the soppe to a traitor yet wee see Iohn 13.2 that after the soppe giuen Sathan entred into Iudas For the more familiar and the better acquainted wee are with the best of Gods graces the more shall our paine and torment bee for our prophane vse of them Secondly in that it is said Seuen spirits woorse wee must vnderstand a verie forcible seducing and great power of Sathan for heere is put a certaine number of an incertaine seuen spirits that is an infinite number of enormous sins expressed in diuers places of the Scripture as Acts 5.3 it is said Sathan had filled Ananias heart that he should lie vnto the holy Ghost and Act. 8.23 of Simon Magus that he was in the gall of bitternesse and in the bond of iniquitie and Act. 13.8 of Elymas the sorcerer such an enemie of righteousnesse as the least occasion will moue him to sinne and hauing as Eph. 4.19 their hearts past feeling haue giuen themselues to all wantonnesse and such as Reuel 22.11 being filthie will be more filthie Now if any should expostulate and question why the Lord will suffer this where hee once bestowed his graces wee answer Mat. 2. if the Lord do gather where he sowed not if he take away the talent for not vsing it to gaine by a spirituall trafficke then what shall his case bee that casteth the pearles of his graces to swine Againe as Rom. 1.20 the Lord did iustly condemne them that onely had the law written in their hearts and had no other spectacle than the booke of heauen and earth and thereby did see his power and iustice in administring these inferior things which hee had created if I say as vers 24. he gaue them vp into a reprobate sense what shall become of those that haue the booke of the Gospell and haue acknowledged the Lord and yet haue troden him vnder foot but that they be giuen vp into a triple reprobate sense since the Gentiles were cast away onely for despising him in his creatures and yet we despise him in his Christ Further in that it is said Seuen spirits woorse obserue thâ there is a difference of sinnes sinners and punishments for it is said they be woorse yet the first was said to be vncleane which we note not that wee should learne to extenuate any sinne for thought idle words be but an vncleane spirit in respect of whoordome which is worse yet shalt thou be iudged for them aswell as for this In Mat. 5.22 there is a difference of sinnes and punishments set downe whosoeuer is angry with his brother vnaduisedly shall be culpable of iudgement but he that saith Raca shall be woorthy to bee punished by a Councell but who so shall say Foole shall be worthy to be punished with hell fire So as we see though some sinnes be more sharply punished than others yet the least is culpable of iudgement So Dauid Psal 1.1 pronounceth blessednesse to him that first hath not walked secondly that stands not thirdly that sits not in the seaâ of the scornefull that is hath a resolute purpose to despise the spirit of grace harder shall it be for him than for the other and as the Apostle Saint Iude v. 7. harder for them than for Sodome and yet they be in hell For as all haue not the same spirit of grace in like measure so is it of the vncleane spirit which raigneth more in some than in others Withall obserue the speech of S. Paul Eph. 4.30 who after warning giuen not to grieue the spirit setteth downe how one sinne increaseth another as
first let there be no bitternesse secondly a degree further a heating of the blood by anger thirdly wrath more then anger that is into a further distemper fourthly loud speaking that is crabbednesse or brawling fiftly blasphemy standering backbiting and open reuiling sixtly malice when a man will keepe it in his heart And all these by degrees do grieue the spirit let vs not therefore yeeld a little to the course of the waters lest some streame carrie vs away Lastly since we see what is in an hypocrite that is seuen spirits woorse an infinit number of enormous and notorious sinnes examine thy heart whether thou hast contrary affections to an hypocrite or is assure thy selfe thou art one too For the Lord setteth downe their sins for vs to take heed by and their punishments for our example As they then haue seuen woorse spirits so must thou labor to haue seuen better spirits for if thou do not increase in zeale in thankfulnesse and in humility nor hast greater grace now than thou hadst when thou first began to beleeue thou art not the Lords for if thou wert hee would haue multiplied his mercie vpon thee as hee doth his iustice in sending seuen woorse spirits to them that despised him And this is proued Matth. 25.28 the talent that was taken away was not giuen to him that had fiue but to him that had ten talents so as to him that hath shall more be giuen and the more we haue the more delight will the Lord take to load vs as vers 29. To him that hath shall be giuen and he shall haue abundance Wherefore commend me to thy conscience by this token if the grace of God be not increased in the end it will be taken away which is prooued Reuel 22.11 He that is righteous must be more righteous the reason is rendred by Saint Ioh. 1.4 4. Because he that is in vs is stronger than hee that is in the world Why then as they grow dailie more wicked so must wee grow more godly the rather because hee that hath the seuen candlestickes that is Christ that hath the fulnesse and is the distributer of all the graces of God will giue liberally to vs whom he hath vouchsafed the name of brethren So the last state of that man c. This is the fift point spoken of at the first how Satan whom hee first trained on in hypocrisie neuer leaueth till hee hath brought him to confusion Answerabale to that 2. Peter 2.20 If they be tangled againe and ouercome of the filthinesse from which they were at first escaped the latter end is woorse with them than the beginning And this is true whether we respect this life or the life to come for first while they carried a face and countenance of religion they were wrapped vp in the generall praiers of the Church but when the maske of hypocrisie is taken from them and their leprosie appeareth they are singled out as the enemies of God and his iudgements hastned vpon them at the intreatie of his seruants Secondly while they liued in their hypocrisie they were quiet within themselues and they had good hope the night wold neuer haue come but when they depart in the open contempt and hardnesse of heart then they find their consciences open to condemne them and hell gates open to let them in Thirdly their end shall be worst at the last iudgement when the least part of the Lords wrath shall be bigger than all the torments they felt before when his iron rod shall bruise them and they shall be beaten with woorse than Scorpions But now with the godly shall it fare otherwise whose end shall be better than their beginning whether wee measure the blessings they haue heere or which shall be reuealed to them hereafter as Ioh 42.10.12 when the Lord had turned away the captiuitie of Iob hee blessed his last daies more than the first and gaue him as the text speaketh twise so much as he had in outward things and when he died full of yeeres he gaue him ioies without comparison without measure and without end ROM chap. 8. vers 1. verse 1 Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the spirit THe Apostle beginneth this chapter with a conclusion full of all comfort depending vpon his former treatise and disputation for before he shewed what our estate was in the marriage with our first husband which was the flesh namely that while we liue at the becke and commandement of our corruption and can no sooner haue a motion to sinne beating as it were in our pulse but wee bend our desires and consent to encourage it to the fruit of actuall sinne that all this while so long as we giue wine as it were to strengthen sinne in the conception wee are no better then in the state of damnation But when being diuorced from the flesh wee are by the power of the spirit vnited vnto Christ which not onely keepeth vs from that bondage of sinning whereto wee were at first enthralled and vnder which wee were so forceably held as we were constrained to sinne by violence but also so killeth that muenomed flesh of ours that there is as it were a new creation in vs the strength of Christ dispossessing and disarming the strength of sinnefull flesh and wee are so changed both in the outward and inward man as all is become fresh and new our thoughts our wils our affections our endeuours seruing and performig their duties to God in the newnesse of the spirit not in the oldnesse of the letter then when Christ hath thus sanctified vs and wee liue sanctifiedly in him when his spirit hath rifled the corrupted corners of our hearts and planted the flowers of grace where before grew the weedes of concupiscence then neither is there any hell to swallow vs nor any feare of condemnation to torment vs nor any sinne so to presse vs downe but with the wound we receiue the cure nay before wee are smitten wee haue our Sauiour Christ our most approued Physitian and salue who when we are left more then halfe dead by the sting of sinne like the mercifull Samaritan doth lay vs in his owne breast bosome Luk. 10.34 powreth the oile of his owne blood into our wounds and deliuereth vs ouer to be cherished preserued and guided by his owne spirit This verse standeth on three parts first a description of the persons that are and shal be preserued from damnation set downe indefinitly yet restrained to a particular all those and those only and alone that are in Christ and no other Secondly by what meanes this preseruation from hell is wrought namely by our being in Christ not by our being neere Christ Thirdly to take away the strife which commonly is in the world because forfooth all will be Christs he setteth downe a visible badge wherby to discerne whether we be truly married to Christ or no.
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 enâââtainement 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
vpon earth then doe we seeke Christ on earth when we know hee is gone into heauen But from whence hath he deliuered vs From hell Then must we take heed we doe not the workes of hell and of darknesse And then whither hath he brought vs Where he is that is in heauen Then if we will say we are married to him Ioh. 14.2 and that he was crucified for our sinnes and hath crucified sinne in vs and freed vs from sinne Sathan and condemnation let our conuersation be where his body is for where the dead corse is thither will the Egles resort and where the husband is thither will the wise haste to see him and to liue with him so that as Christ died in body so must we die in spirit that his spirit may haue his full worke in vs to raise vs vp to heauenly meditations Thirdly we must learne that betwixt the corporall and spirituall marriage there is great difference for the woman for certain causes may be diuorced from her husband and he being dead she may as lawfully keepe herselfe a widow as marry againe but in this our spirituall marriage there is neither diuorce nor widowhood for as soone as we are diuorced from the flesh and the lusts thereof we must not stay and remaine a widow but we must presently marry with the spirit of God and the fruites thereof and he shall remaine our husband for euer Howbeit we must know we haue no liberty to marry with our second husband the Lord Iesus vntill we be deliuerd from the whole body of sinne and the powers thereof as lust sensuality and such like and the meanes of this our freedome and deliuerance is in the body of Christ so as vnlesse the body of Christ hath destroied sinne in our naturall bodies we are not conioined vnto him We must then consider what there is in this bodie of ours which is a body of sinne Rom. 6.6 And in this body of ours there are three things First condemnation for sin Secondly disobedience by sinning Thirdly the corruption of nature which causeth this disobedience In the second place we must consider how we are deliuered from these three and how they be taken from vs. The first which is our condemnation is taken away by the satisfaction of Christ for our sinne the second which is our disobedience is taken away by the righteousnesse of Christ free from sinne and these things are without vs but the third which is the corruption of our nature is taken away by the powerfull working of Gods spirit within vs so that except we haue this third thing the spirit to abolish sinne in vs we are not yet flesh of his flesh and so none of his spouse For as for Christs satisfaction for condemnation and his obedience for our rebellion the very Turkes may hope for their saluation as well as we therefore it must be the slaying of sinne by the spirit that must assure vs of our coniunction and marriage with Christ for if corruption remaineth whence springeth disobedience then there remaineth for this disobedience condemnation for euery sinne committed by them that are regenerate is as it were the bringing foorth of a bastard vnto God which we know how much he abhorreth Sixtly this our coniunction with Christ is set foorth Ioh. 15.5 vnder the parable of the vine to which Christ is compared and we to the branches for as the branch cannot beare fruit of it selfe vnlesse it grow vp with the stocke no more can we except we grow vp in Christ and as the branches receiue sap from the root whereby they fructifie so we being ingrasted into Christ receiue life from him whereby we are fruitfull in good workes and as the branches seuered from the body of the tree doe fall away and perish so if we once wither away and the graces of God decay and wax cold in vs drinking in the raine and yet not bringing foorth herbes meet for the dresser then are we neere vnto cursing and our end is to be burned Out of which learne that if thou cariest in thy life onely leaues as it were of thy profession Heb. 6.8 as the figge tree did that seemed greene a farre off and goodly and art not fruitfull in thy conuersation to walke as one redeemed out of darknesse thou art but as a branch broken off and as a blade that withereth before the time of haruest for as Rom. 11.16 If the roote be holy so are the branches and if the ground of thy heart be seasoned with the graces of God it will spring foorth into all thy members The Seuenth comparison is Ioh. 6.56 He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Where Christ is compared to flesh and bloud which we must not vnderstand of materiall but of spirituall eating which is comprehended by faith wrought in vs by the spirit reuealed to vs by the Sonne of God deliuered to vs by the word of God and sealed vnto vs by the Sacraments Since then our feeding on Christ doth draw such fruit after it bring such efficacy with it let vs labour to meet him in those meanes himselfe hath ordained namely in his word and sacraments the one being the store-house of his promises the other as it were a patent of confirming them to vs vnder the seales left vs by the King of heauen that as these infirme bodies of ours cannot be supported without the stafes of bread and drinke the one to kill the hunger the other to stanch the thirst wherewith our natures are assaulted so we may perswade our selues that our soules for their cherishing and refreshing doe require the like necessity to be sed with the flesh and bloud of Christ that we may grow vp perfect men in him and be freed from the scorching heat of desperation whereinto we may easily fall through that streame and current of sin wherewith we are carried in the whole course of our liues and from which wee cannot be saued but through the sprinkling of that blood which was shed for vs vpon the Crosse Now for the second point which is the profit and benefit we receiue by this Coniunction it is twofold first that Christ hath taken our sinnes and the punishment of our sinnes vpon him for he being without sinne was made sinfull for vs was wounded for our transgressions and as 1. Pet. 2.24 bare our sinnes in his body on the tree that by his stripes we might be healed secondly that by his death we are made partakers of his obedience and the reward of his obedience which is eternall life and of his graces and the glory for his graces which is eternall glory Touching the first profit it is double First he tooke our sinnes vpon him Secondly the satisfaction of our sinnes which is death the first by imputation the second really and sensibly for being clothed with our flesh and appearing in our persons he became the child of wrath subiect to
these for all that were before him and shall come after him being true beleeuers thirdly the graces of Christ doe farre exceed the sinne of Adam else would Saâââ in perswade thee thou art halfe saued and halfe damned for if the vertue thou hast by Christ were but equall with the corrupââon thou hast by Adam it could not produce so incomprehensible a worke as thy saluation is and therefore Rom. 5.17 it is said If by the offence of one death raigned through one much more shall they which receiue that superfluity or superabundance of grace raigne in life through one that is Christ thereby shewing that the righteousnesse of Christ made ours by grace is of greater power to bring life then was the sin of Adam to bring death to his posterity Therefore seeing through faith God reuealeth to thee these riches laid vp for thee in Christ bend thine eie toward him and he will so supply thee with spirituall wisdome as thou shalt answer with ease and comfort the sophistry and deceits of Sathan who willingly would plunge thee into terror and trouble of conscience Which walke not after the flesh but after the spirit Vnto such as thus walke there is no condemnation and this is the third thing spoken of at first namely that a sanctified life must be the sure euidence of our ingrafting into Christ for howsoeuer the spirit which is within vs testifieth thus much that we are Christs and Christ is ours as 1. Cor. 2.10 The things which God hath prepared for them that loue him he hath reuealed to vs by his spirit and vers 12. We heaue not receaued the spirit of the world but the spirit which is of God yet because through selfe loue no man will say but he hath the spirit therefore steppes in the other testimony of holinesse of life and this is visible reall vndeceiuable and true as 1. Ioh. 3.6.8 Whosoeuer abideth in him sinneth not and he that committeth sinne is of the diuell which place we must not vnderstand simply of sinners for all of vs are so but of such as fauour themselues in their sinnes blesse their soules in them make a trade of sinning and persist in it so as we that are made mystical members of Christ must labour to extinguish the life of any grosse sinne and not to make them the members of an harlot of an vsurer of an Idolater of a flatterer and such like for being ingrafted into Christ it is as odious in Gods sight for vs to commit these sinnes as if Christ should commit them and by them without repentance we doe rend our selues from Christ for the Sonnes of God are led by his spirit Rom. 8.14 And they are led by it that liue in it Gal. 3.25 And this life is knowen by the effects that is by walking in the spirit And they walke in it that fulfill not the lusts of the flesh Gal. 5.16 And they fulfill them not that haue crucified the flesh vers 14. And they onely haue done this that cease from sinne 1. Pet. 4.2 with a full purpose of heart to liue better for as the dead body hath no breath so must sinne haue no strength in vs and he that doeth not this is a reprobate I speake not of a finall reprobate but of a reprobate for the time for such stand in the state of condemnation But if we labour to liue godly as neere as we can after the example of Christ and make holinesse of life as the load star whereby we may be seen to direct our iourney toward heauen then this doth knit vs in the persawsion of our vnion with Christ prouided alwaies that there be speciall repentance for speciall sinnes extraordinary repentance for extraordinary sinnes great repentance for grosse sinnes and daily repentance for daily sinnes Threfore let euery of vs examine our selues what sinnes remaine in vs vnrepented and what vnsubdued what be blushing and shamefast and what be crying and insolent sinnes and let vs take the same course with them all cast them from vs and purge our selues cleane of the leauen of Sathan for a sinne supprest and not destroied will at lengh breake forth to the hinderance of our walke in the spirit and if we be stopt in this course then so long do we stagger in the assurance of our being one with Christ which is the only helmet of our saluation Secondly obserue hence the order the scripture setteth down namely that first we must be in Christ which is the cause and then we shall walke after the spirit which is the effect euen as iustification goeth before sanctification our ingrafting into Christ being our iustification and being so it causeth holinesse of life so as both must goe together making no difference betweene faith and a godly life in the person but onely in the properties and maner and therefore if it be asked who shall be saued Such as leade a sanctified life But if how we shall be saued the answer is by the merits of Christ apprehended by faith so as by faith wee are saued for the fruit maketh not the root good but the root the fruit the streames are not the cause of the fountaine but the fountaine of them and the streames are but the effects euen as breathing is the effect of life so we are not saued because of our workes and walking in the spirit but because of our faith for workes are the fruits of faith yet we shall receiue according to our workes 2. Cor. 5.10 and shal be recompensed for them not for the dignity of the worke but in the benignity of the Lord who hath accepted our persons in Christ and therefore Tit. 2.11.12 the Apostle doth not say Because we deny vngodlinesse therefore the grace of God hath brought saluation but saluation being offered in the Gospell we must thereby learne to be profitable schollers in holinesse of life So Mat. 11.28 Christ doth not call vs to ease vs of our sinnes because we liue godly after his example but faith being wrought in vs by the power of his calling vs we then liue godly euen as the thiefe vpon the crosse Luke 23.40 was no sooner called but he brought foorth fruit his confession being a token of his faith So we must first be within the couenant of God and then we shall walke in the couenant as Gen. 17.1 God said to Abraham I am sufficient therefore walke before me so that he made not his couenant with him to be his God because he walked before him but first he made his couenant with him that being assured of his protection he might more chearefully walk before him euen so fareth it with vs we are first made members of Christ and then being vnited to his body we must shew forth the life of Christ in our coÌuersation And here we must further learne to answer two obiections First the carnall man will say Christ hath satisfied for his breach of the law and supplied the imperfection of his
obedience therefore now he may take his swinge in sin as Pro. 7.18 the harlot entised the yong man to take his fill of loue But we must know Christ hath not satisfied for vs to liue as we list nor redeemed vs from darknesse to light that we should runne to darknesse againe for a pardon is not giuen to a traitour that he should offend againe neither doth that pardon serue for offences to be committed after but so oft as he offendeth so oft shall he be punished or else he must haue so many pardons so Christ hath satisfied once and that hath taken away the guilt of al that went before but if we ãâã sume vpon this to sinne againe either we must looke for ãâã satisfactions which cannot be for there is but one sealed ãâã blood or else we must suffer so many punishments as wââââmit sinnes Secondly it will be said since there can be ãâã satisfaction for sinne therefore we haue now liberty giuen ãâã sinne It is true indeed that the wrath of God could not âââppeased for sinne nor satisfied without the bloud of the Soâââ of God and this was by him performed that being reconciled to his father we might no more fall at enmity for sin alone makes the separation betweene God and vs but that we might liue according to his will in newnesse of life howbeit there is a satisfaction God requireth at our hands but that is onely obedience in our affections holinesse in our actions humility in our hearts and thankefulnesse in our persons that we may bee as pretions stones in the brest plate of Christ to be represented to his father And therefore let vs abhorre such presumptuous and rechlesse impiety as either to liue as we list or to thinke wee haue time enough to repent before we die for who can tell when the cocke will crow or when death as a thiefe will steale vpon vs nay let vs remember it is said Reuel 22.11 He that is filthy let him be filthy still and in our age wee shall possesse the iniquities of our youth and therefore our life being but a span long the day is short enough by repentance to make our accompts with God euen and easie Thirdly obserue hence that we cannot serue God and riches Christ and Beliall the flesh and the spirit for their walkes and courses are opposite and contrary one to the other as may appeare by the Apostles putting of it negatiuely that we must not walke at all after the flesh Mal. 1.6 for if God be a father he will haue all the honour if a master all the feare neither will he suffer himselfe to be diuided or his worship to bee performed by halfes for this is as Eliah calleth it 1. King 18.21 the halting between two opinions but as before our conuersion the affections of sins doe force vs to bring foorth fruit vnto death so being called the strength of grace must thrust vs forward to bring forth fruits to God and not to our selues and therefore it is said Gal. 6.8 He that soweth to the flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life euerlasting so as though thou doest that which is lawfull yet if thou doest it more vnto men then vnto God thou sowest to the flesh and shalt receiue damnation but if thou seekest in thy whole life to please God more then men yea to please him though thou displeasest men then shalt thou of the spirit reape saluation for the end why God hath created and saued vs is to glorifie him in this life and were it not he respected and receiued glory by thy life what need he suffer thee to stay heere on earth but haue taken thee presently from the wombe to heauen but he suffereth thee to liue partly that by thy fruitfulnesse to God the corruption that is hid within thee may in part be abolished partly to distinguish between thee and the reprobate at the last daie when thou shalt be blessed and that worthily euen in the iudgement and acknowledgment of the damned for the fruites thou hast brought forth to God So as it standeth vs vpon to haue the eies of our thoughts the bent of actions wholy vpon God to hazerd yea to prefer his glory before the glory and comfort of our owne saluation for if we be not rich in God and good works then are we still dead in sinne then is not Sathan at all cast our of vs then are we so far from needing but to wash our feet Iohn 13.9 as we are wholly polluted hands head and all Howbeit because euerie one will say he brings foorth fruit to God and walketh in the spirit being inwardly greiued for his sinnes and resorting vnto publike praier and preaching which are indeed good steppes to trace a Christian by yet we must know this is not sufficient for the inward sorrow is inuisible and the comming to praier and to the word is deceiuable and communicable euen to hypocrites therefore we must bring forth visible fruit to be seene of men in performing towards them the duties of the second table by loue patience compassion and such like else is it as a light âid vnder a bushell if it be not sensibly felt of men for their comfort and seene of men for their example that they which are without may be wonne and the rest which are of the same fold with vs may be stirred vp to glorifie God in heauen for the fruitfulnesse of his Saints on earth To which duties we may be the better encouraged because the whole fruit both in the practise of them and in the reward of them shall redound to our selues producing ioy and peace of conscience in this life and the crowne of glory in the life to come Rom. 6.22 Fourthly for thine owne comfort learne to make a difference betweene walking after the flesh and walking through the flesh the one being a following and pursuing of thy sinfull desires with greedinesse and with delight through that rage of corruption which rests within thee the other being a performing of thy duties to God and a walking with him though with weakenesse and infirmity by reason of that remnant of flesh which will be in thee til death so as though the good thou dost be not done so cheerfully so exactly so perfectly as it ought but is mingled with many imperfections that euen in thy own iudgement thou thinkest thine actions euill be not discouraged for albeit thou hast in truth cause to pray to haue not only thy euill actions but euen thy best actions to be forgiuen because they are a little tempered with the flesh yet know that this is the case of all the children of God which are effectually sanctified to haue naturally concupiscence in them which causeth these three things first either it maketh vs alwaies think euill thoughts secondly or else it hindereth vs from good thoughts thirdly or else it maketh
made more plainâ Paul Rom. 7.18 said hee knew no good thing dwelling in his flesh and heere he saith he is freed from the law of sinne and of death so as it may be thought these two places and speeches doe not agree The answer is Paul was carnall sold vnder sinne and thereby made a slaue to Sathan euen as a slaue that is sold in the market is to his master but this was onely in respect of the spirit of life which was in himselfe but now he speaketh of the spirit of life which is in Christ and applied vnto him by the vnion betwene Christ and him and so may boldly say hee is now no flesh but all spirit and doth the good he would To make it plainer 1. Ioh. 5.6 it is said that Christ came by bloud and water signifying thereby that as his bloud washeth away the guiltinesse of our sinnes so his water washeth away the filthinesse of our sinnes and that as his bloud doth iustifie vs in heauen so his water doth sanctifie vs heere on earth with which water of his because it answereth to the spirit of life which is in vs we had neede daily to be washed for as the skinne cleaueth fast to the flesh and the flesh to the bones so doth sin to our corrupt nature that we haue need continually to be cleansed by the holy Ghost which is the spirit of life of Christ in vs. And this is that water spoken of Ioh. 3.5 Except a man be borne of water and of the spirit he cannot be saued meaning thereby our regeneration and so Ioh. 13.10 where Christ alluding to them that comming out of Bathes had neede wash their lower parts because the filthinesse descendeth to the feet perswadeth vs thereby to a daily increase in a sanctified course because some corruption will hang at least at our singers end according to that Iob 9.30.31 If I wash my selfe with snow water and make my hands most cleane yet my owne clothes shall make me filthy so as though wee haue the spirit of God in vs yet our best actions are sinfull for as it is said Esa 64.6 our righteousnes is as filthy clouts the originall signifieth such clouts as come from children newly borne or such as Surgians vse to make cleane vlcers or such as beggers finde vpon dung hils to patch their ragged cloakes withall or such as are not once to be named as the Ancient writers of the Iewes doe make mention to whom this was chiefely spoken the Prophet in that place alluding to the manner of purifying in the ceremoniall law For we reade Leuit. 15.19 that vncleane things were separated both from the seruice of God and from the vse of man which being then but ceremoniall both in bodie and soule and thereby vnfit for Gods seruice and is really and morally in vs for we are vile and polluted not worthy the society one of another for feare of infecting each other and yet these are our best actions as Esay speaketh meaning thereby both the greatnesse of the number of them and the greatnesse of the excellency of them for they are all accursed before God I meane in respect of the spirit of Christ which is in vs not that the spirit causeth this vncleanenesse but through the lust sensuality and corruption of our natures euen as faire water from a cleere fountain is made filthy by running thorow vnclean channels the cause wherof is that concupiscence which through the serpents temptation entred into our first parents when they transgressed this being the first sinne that liueth and the last sinne that dieth euen as the heart is in the body of a man and this lust causeth and forceth vs to commit the euil we would not and to omit the good wee would and if it cannot preuaile this way with vs then it will entice vs partly to commit the euill and partly to omit the good by the consent of the heart onely and if it âââle 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 ãâã 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
sinnefull flesh wherein we are to beleeue that Christ is the naturall sonne of God and the sonne of Dauid but not naturall for he was not begotten of man his seed being vncleane but he was conceaued of the holy ghost and so became man like vnto vs sinne excepted therefore it is heere said in the similitude of sinnefull flesh not in sinnefull flesh and in this similitude he was both in the sight of men and of God in the sight of men for all the while he was on earth he was seene to be subiect to the miseries of sinnefull flesh both in his life and death to hunger for he was oft so to pouerty for he had not whereon to lay his head to persecution for he fled and withdrew himselfe from much violence intended against him to griefe for he wept and sighed for the death of Lazarus and the destruction of Hierusalem to slanders for they vpbraided him that he wrought by the power of the diuel to temptations for he was carried by the Spirit into the desert for that purpose to accusation by false witnesses to colour the sentence of death against him to scourgings to scoffings to reuilings to the crosse to death it selfe all which was seene to men by some that grieued at it by most that iested and reioyced at it He was also seene in this similitude by God himselfe for though he was deliuered and tossed as it were from pillar to post from Annas to Caiaphas from Caiaphas to Pilate from Pilate to the Souldiers from the Souldiers to the Citie from the city to the Iudgement seat from thence to the inferiour officers to be beaten with reeds from thence to the gibbet though all cried by the perswasion of the high priests Crucifie him doubling it in the aire with a most damnable echo yet was all this done as Peter saith Act. 2.23 by the determinate counsell of God the heauens hauing decreed that the earth should open as it were to swallow him because he represented our persons more liuelie then Iacob did the person of Efau Gen. 27.21 so as for the time he was heauily crushed with the weight of Gods indignation which appeared by the conflict he had with the wrath of God sweating droppes of blood by the basenesse deiection he felt in himselfe crying out that hee was forsaken an ãâ¦ã doth proue he was in the similitude of sinnefull flesh in the sight of his father and that it was necessary it should be so being man to satisfie for man and God to get the conquest of death hell and condemnation For the fourth which is the purpose he was sent for It was to abolish sinne and to condemne sinne in the flesh speaking metaphorically or in a borrowed speech meaning heereby that there was great pleading in heauen before the seat of God betweene Christ and the diuell the seed of the woman and the serpent the diuell challenging of vs to be his first because in our first parents we gaue more faith credit to him then to God for when God had wrapt vp condemnation in the forbidden fruit we thought it to be the hidden treasure of diuine knowledge when he had sweetned his inhibition of this one tree with the free vse and liberty of all the rest as if we should starue for meat our appetite must be enflamed to this aboue the rest and when he had enioyned a law vpon our fingers as not to touch it then doe we through the strength of suggestion prefix our eies on no other marke then to gaze on it thereby to insnare our hands to snatch at it Secondly whereas Adam had his birth and creation in innocency which was but a particular allegation for him yet we that are his posterity haue our beginning from corruption as if in our generation we vowed a course of vncleanenesse and doe performe this vow by plunging the whole man into the lake as it were of impiety and therefore in our liues resembling his likenesse by walking in the workes of darkenesse he impudently would haue faced out the matter as if heauen had beene but the hall of iustice fit for the maiesty of God to sit there and not for vs to abide there longer then while sentence is in giuing But when Christ against this had truly alleaged the eternity of his generation in respect of his God-head the cleannesse of his conception in respect of his man-hood how in this person of ours he was euer sanctified in this flesh of ours had vanquished the fierce temptations of the diuell and how we in our owne persons by the water of the holy ghost are daily washed when by this hard pleading of Christ on our side we were by the sentence of God vnshakled as prisoners vniustly detained and had our absolution written in our foreheads that the damned might see it to their discomfort then the sonne of God hauing by this his trauell oâened the insearchable riches of his fathers mercy toward vs he condemned sinne in this flesh and purged as it were euery veine of the hidden filthinesse lay in it and made vs members of his body So as from hence learne to measure the benefit thou hast by Christ that he is no further sent to thee then he hath destroied sinne in thee for if thou settest vp a seat for profanenesse in thy heart sowing thy fruit to the flesh and liuing to thy selfe then as 2. Cor. 5.15 Christ died not for thee and he was sent to die that by his death thou mightest liue to him beware therefore thou doest not examine thy selfe too slightly in this matter for it was easier for the Lord to create a new heauen and a new earth then to raise thee from the dead and to abolish sinne in thee which kept thee vnder the dominion of death hee hauing no resistance in the one and in the other hauing the rebellion of thy nature to hinder him so as thou must not measure the death of sinne in thee by the auoiding of grosse sinnes which the sunne hates to shine vpon but euen by thy practise and delight in smaller sinnes for if these doe keepe their course in running priuatly through thy life as the bloud doth in runnig secretly through thy veins it keepes out the spirit which should raise thee from the old Adam to the new from rebellion to obedience from darknesse to light from hell to heauen Striue therefore as in thy ignorance to please the flesh so by thy knowledge to content the spirit that as pride pleased the flesh so humblenesse of heart may please the spirit and that for the assurance of Christ to be thine thou maist doe euery thing contrary to that thou didest before after the example of Domitian the Emperour who was answered if hee would gouerne vprightly he must doe contrary to that the gouernours had done before who ruled with crueltie and tyrannie ROM chap. 8. vers 4. verse 4 That that righteousnesse of the law might
meant by spirit for the first what is meant by flesh Christ tels vs Iohn 3.5 in his answer to Nicodemus saying That except a man be borne againe of water and of the spirit he cannot see heauen meaning thereby that before a man be regenerate he is nothing but flesh soule and body and all for that is borne of flesh is flesh and a cleane thing cannot be drawen out of corruption so Paul 1. Cor. 15.50 saith that flesh and blood cannot inherit heauen not meaning thereby that flesh wherein we are inclosed for the very substance of it shall see God but the old man the corruption of nature which is our mother wit and wil howbeit what this flesh is is more amply set downe Gen. 6.5 where it is said in the originall that all the very mould of the deuising thoughts of a mans heart are not inclined to euill but simply euill and not euill but onely euill and not onely euill but euill in all things and not onely euill in all things but euill in all things euery day and Saint Paul Rom. 3.10 maketh a full description of a fleshly man shewing what euery one is by nature There is none righteous no not one the reason is because there is none that seeketh God and for not seeking him they are all become apostats and by this their apostasie are become vnprofitable and being thus of no value their throate is an open sepulchre and being thus enlarged like hell they vse them either to deceit in that poison is vnder their lips or else their mouth is full of cursing and bitternesse which are two contrarie sinnes their feete are swift to shed bloud and destruction and calamitie are in all their waies and the way of peace they haue not knowen and last of all they haue not the feare of God before their eies which is the true cause of that cursed brood and chaine of sinnes that hang together Now for the second what is meant by Spirit and that is a diuine heauenly inuisible and supernaturall working of the holy Ghost in the hearts of Gods children in begetting them anew into the glorious image of Christ by changing into another quality and condition all the powers of their soules and affections of the heart which is done by faith in the outward man and by peace of conscience in the inner man by reason whereof the elect are saied euen in this prison of theirs to bee spirituall From hence obserue first that the world is diuided but into two kinds of people fleshly and spirituall for there is no meane betweene them howsoeuer the enemies of God are distracted into seuerall and sundry factions some denying the power of godlinesse through porfanenesse some diuiding the power of it through opinion of merit some thinking there is no God at all and some imagining he sits idle in heauen without hauing any sterne to guide and direct the frame of the earth yet doe they all erre alike in their hearts and being all out of the way they shall finde the same reward of their worldly wisdome and their end to bee damnation now these two sorts and conditions of men are easily discerned for by their fruits you shall know them the one sauoring the flesh pots of Aegyt the other the sweetnesse of the land of Canaan the one being taken vp and possessed by the pleasures of the flesh the other striuing and laboring in the workes of the spirit the one hauing sinne as it were alwaies vnder his nose sauoring nothing else the other hauing the spirit euer in his eie to diuert his feet from the snares and pleasures of concupiscence for by this word after which is in the text is signified in the original tongue to be guided and conducted and led by the flesh which sheweth our great infidelity in not beleeuing what the holy Ghost sets downe giuing it heere in precise commandement that we should not be directed by the flesh and binding this commandement in the breach of it with a peremptory curse of damnation for being guided by it and yet as if God could not make his word good or that we could wrastle our selues from his wrath our taste our smell and all our senses are busied onely in the workes of the flesh as if we would cast away our selues willingly whereas euen in naturall reason wee should abhor it for who would be conducted by such a one as cuts the throats of al he guideth or who is he that trauelling toward the desert will picke out such a guide as should lead him to be deuoured of wild beasts or who that hath his iourney by sea will make choice of such a Pilot as hath cast away as many as he conducted or who would entertaine a knowen theefe and a waster to be the steward of his house or who would take such a husband to be the guid of her youth as spends and wasts himselfe in licentiousnesse or what Prince will admit him to bee his cheefe counsellor that is a knowen traitor to his person or such a one to be captaine ouer souldiers as is a knowen and proclaimed rebell There is none so simple nor so profane but will dislike and detest the choice of any such guides and leaders and yet he that taketh his flesh to be his captaine his arme his guide a knowen and vnreconciliable enemy to the soule shall by the conduct of his owne corruption not onely lose his body but his soule also for if the blind lead the blind both shall fall into the pit of perdition Therefore let the world loue her owne and the flesh pamper it selfe let Cain build him a citie Gen. 4.17 to hide him from the presence of the Lord let Esau follow his hunting Gen. 26.30 to satisfie his pleasure in the death of venison let Nimrod Gen. 11.4 build him a tower to get him a name vpon the earth let the rich man Luk. 12.17 heape vp his fruits till his barnes will hold no more let Diues Luk. 16 19.20 be costly in his apparrell and delicate in his fare euery day yet obserue thou but their ends and thou wilt not ioyne hands with them for Cain was branded of the Lord as a castaway Nimrod confounded for his pride Esau reiected for his profanenes the rich man snatched suddainly from his substance and Diues throwne downe to hell where he lies panting and criing for a drop of water and cannot haue it Againe in that it is said they sauour the things of the flesh obserue that all that is in a naturall and carnall man and commeth from him is but flesh that is sinne yea and the most excellent parts that are in him that is his wisdome deserueth death and is but as a worme in the shell to consume him for he wanting the spirit which is the life of the soule as the foule is the life of the body his soule his body his minde his will and his vnderstanding are but members as Paul
courts of God then a thousand in the kings palace and if this spirit was in him in the time of the law then ought there to bee a double spirit in vs that liue in this golden time of the Gospell But I would it might not be said of vs that the children of this world are wiser in their generation then the children of light for they lie stretching themselues vpon their beds straining their wits how to please the flesh with choice and variety of delightfull sinnes whereas wee through the smoke of that corruption that flieth vp to our eies are so blinded as wee thinke our selues incumbred with the comlinesse of the spirit straitning the times wherein the graces of God should be blowen vp and cherished in vs and giuing too large an allowance to the portion we share out for the flesh therefore if we will be spirituall men indeed we must lay vp the word of God in our hearts binding it as a signe vpon our hands wearing it as a frontlet before our eies and writing it vpon the posts of our houses that it may be as a master to instruct vs and as a line to direct vs that as neere as we can our thoughts may be hedged in that they range not after the concupiscence of the flesh our affections restrained that they rise not against the worke of the spirit our actions so squared as they may be fit timber for the building of such Temples wherein the Lord shall dwell by his spirit Lastly obserue the fruits the wisdome of the spirit bringeth which be two peace and life euen the two speciall benefits that the carnall man seeketh for yet misseth of for the flesh neuer giueth peace but is continually perplexed eating and being neuer satisfied flying and chacing themselues when none pursueth them neither can it bring foorth life the wicked being euer groping as in the darke so as we see what worldly men most seeke for that they are most destitute of for we all agree in the end of our desire that we would be blessed but in the substance wherein true blessednesse consisteth there is great difference The Philosophers speaking of happines were distracted into two hundred eighty eight opinions euery one intending some thing and yet resoluing nothing some pointing to the right hand some to the left some to the vally some to the plaine and yet all of them out of the way yea and the inlightened Christian that hath a true contemplation of right happinesse doth notwithstanding by the halting of his conscience confute that in practise which hee in heart alloweth confessing it to be ascribed to the spirit and yet seeketh it in the flesh placing it in heauen and yet looking for it in hell whereas it is better goe to heauen a begger then to hell an Emperour and as Mat. 8. better goe to heauen lame then to hell sound and yet such is our spirituall blindnesse that we had rather put it on the hazard of our soules then to lose any present comfort in the body But how canst thou thinke to finde hony in a waspes nest or to make a good garment of a spiders webbe or to receaue holesome food of a cockatrice egge or to perswade thy selfe of peace and life in following the flesh which the Lord hath cursed The onely happinesse of a Christian resteth in his wisedome in the spirit for by this he hath peace about him and peace aboue him though iudgement smiteth on euery side yet it spareth him for his conscience being vpright hee hath euer his pardon in his hand to plead though he be compassed with all the crosses in the world yet hauing the first peace in the forgiuenesse of his sinnes he is assured of his last peace also that is his lasting peace in life eternall That king was miserable that vnder his cloath of estate had a sword hanging ouer his head by a little threed and in this suspensed felicity he was so perplexed that he wished to be out of his rich misery much more may they wish it that haue the sword of the Lords vengeance shaking ouer them for studying onely the wisedome of the flesh which is so far from peace as it would hide it selfe vnder the hils and so farre short of life as it is the vndoubted messenger of a most desperate death But these be onely fruits of such a tree as the feare of God hath made wisely old betimes being planted by the spirit and growing vp in the spirit shewing by their conuersation vpon what stocke they are grafted and by what sap they are nourished tasting nothing but the true seruice of God wherby they are able to stand before him with a cleere conscience which is walled about in euery corner with the peace and fauour of God and reserued in his due time for the perfection of glory in the life to come ROM chap. 8. vers 7. verse 7 Because the wisedome of the flesh is enimity against God for it is not subiect to the law of God neither indeed can be THe drift of the Apostle in this verse as in the former is to shew that our sanctification is the onely security we haue of our saluation for to them that are in Christ there is life and peace and this our vnion with him is discerned by our walking in his spirit and this shall wee know when the things wee doe sauour of the spirit and this sauour is seene by performing the fruits of the spirit in the course of a godly life And that this is so he hath proued by opposing two contraries as namely by the godly life of a spirituall man and the godles life of a carnall man Now heere he sheweth a reason why the wisedome of the flesh is damnation because it is enimity against God So this verse standeth on two parts First he sheweth what the wisedome of the flesh is at plaine hatred with God Secondly patience that coles of fire may be heaped vpon their heads and whether these three meete together in any one man or any of them alone possesse him the wisdome of the flesh euer rebelleth against the wisdome of God and this I speake not of the folly of man but of the very best actions that flesh and blood can doe for the very best wisdome of the flesh was that of Peters toward Christ Master pitty thy selfe Mat. 16.22.22 and yet for this he was called Sathan so that to consult with flesh and blood is but to take aduice how to damne our selues for if we be at enmity with God it must needes follow wee are at friendship with the diuell Now for the second part which is the reason of this enimitie betweene God and the flesh obserue that if we will know how to please God it is taught vs in his law for if we would yeeld our selues subiect to it it being giuen and pronounced at first by the mouth of God written with his singer and sent by his Angell deliuered
choler is in a man the one being spoken as it is an offensiue passion the other but as it is an element or quality or part of a mans constitution so to say a man is in his heat is more then to say heat is in a man so to say that a man is couetous is a sharper speech then to say conerousnesse is in him the one shewing him to be ouercome of the sinne of couetousnesse the other but that the seed onely of the sinne is in him which is true of vs all we remaining in some part vnregenerate And this is answerable to the speech of Dauid Psa 51.5 I was borne in iniquity and in sinne did my mother conceaue me it being more to be conceaued in sinne then for sinne to be conceiued in vs as it was more for Simon Magus Act. 8.23 to be in the gall of bitternesse then for the gall of bitternesse to be in him the holy Ghost shewing by the phrase there vsed now he was ouerwhelmed and drowned in malice of hart against God And this kind of aggrauating of sinnefulnesse in a man by this kind and maner of speech was well vnderstood and vsed by the Pharisees Ioh. 9.34 where they said to him that had receaued his sight of Christ that hee was altogether borne in sinnes But now flesh and sinne may be in a man and yet he may haue an inclination to goodnesse which serueth greatly for the curing of an afflicted conscience that if wee can assure our selues without guile of spirit that we striue to the vttermost to mortifie the rebellious lusts of the flesh and that we delight more in doing of good then of euill then are we not in the flesh and then can we not but please God because we are vnited to his sonne in whom his soule delighteth for flesh that is weaknesse imperfection is in the best that euer came from the loines of man but none are in the flesh but they that giue themselues ouer and lay themselues naked to the lusts of it euen as pride is in all men but they are onely in pride that thinke they haue learned enough when they haue learned nothing of Christ truly not caring how leane and beggerly their soules bee and yet thinke they haue neuer enough to pamper vp their bodies to their best shew so there is some couerous desire in all men but they onely are in coueââânesse that make riches their God and are not rich in God Secondly we must vnderstand that the Scripture speaketh of flesh in two sorts first as it is part of that flesh which is in man secondly as it is the whole flesh of man Of the first the scripture speaketh of it as it is subiect to weakenesse frailty and mortality as Psa 78.39 He remembred that they were flesh yea a winde that passeth and commeth not againe and Esa 40.6 All flesh is grasse and all the grace thereof as the flower of the field Sometime the word flesh is taken for the ceremonies of the law as Gal. 3.3 Are ye so foolish that after yee haue begun in the spirit yee would be made perfect by the flesh Sometime for the basenesse of man as 2. Cor. 10.3 Though we walke in the flesh yet we doe not warre after the flesh Sometime for the estimation and credit of a man and sometime for the common course of nature as Gal. 4.29 He that was borne after the flesh persecuted him was borne after the spirit Of the second that is of the whole flesh of man the scripture speaketh as it is subiect to the wrath of God and this is that Paul meaneth heere and which is mentioned Ioh. 3.6 That that is borne of flesh is flesh that is vncleane which may be thus described It is that naturall corruption which is in vs being absolutely depriued of al heauenly grace and positiuely full of all sinne of all manner of sinnes of all the vilest sinnes by sinne meaning originall sinne which is called priâââ foetus peccati the first birth of sinne or else sinne proceeding from it and out of it called perpetuus fomes peccati the continuall nonrishment and feeding of sinne for example water may be made hot when it is cold or cold when it is hot or may be congealed into ice yet it remaineth water but snow cannot properly bee termed snow when it is melted and turned into water for then it can be no more snow so is it with the flesh for it may be altered and changed and transformed into the image of Christ so that good things may dwell in it but then it is no more flesh But so long as flesh remaineth flesh that is vnwashed in the powers of the soule polluted by the actions of the body so long it is impossible that any goodnesse should spring from it and so impossible to please God From whence learne that so much flesh as we haue is depriued of all grace and full of all sinne and withall to confesse that euery one of vs hath so much flesh in him as deserueth wrath which ought to humble vs in praier before ââmercy seat of God that this remnaÌt of corruption may be changed abated and diminished that the greatest part in vs may be regenerate and not to post ouer our sinnes as for the vsurer to say it is not he that sinneth but his vsury or for the carnal man to say it is not he that offendeth but his flesh and so to go through all sins and yet thinke he is corrupted by no sin for this were but to take Adams figleaues which were too light to couer our hypocrisie so as for him that is fleshly to recreate himselfe with vnsanctified solaces is but to make him more fleshly and for thee to sinne the more because thou art flesh is to carry fire in thy bosome Pro. 6.27 and to put it to the drie stubble whereas thou oughtest to be taught the contrary lesson by thy infirmity that since thou art weake thou wilt labour to strengthen thy selfe in the grace of Christ and since thou art so apt to sinne thou wilt lay faster hold vpon the word of promise which shall keepe thee from it for sinne must not be dead in thee in this sense as that thou art past feeling it but as by the perfect obedience of Christ it was absolutely slaine for thee so likewise by thy regeneration must it daily die in thee till by thy naturall death it do wholly die with thee On the other side let vs beware for if wee sow to the flesh that is if we be transported with a more eager desire for the duties to man then for the seruice of God or performe loue to them for the flesh that is for wordly respects and not for conscience then doe we remaine still in the flesh that is in the state of damnation For if we haue not the spirit of God to season our hearts though wee abound in knowledge both of matters concerning this
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 reâsting 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 preuenââââ 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 corrupââââ of nature which is contained in these words But the spirit is life so as the verse standeth on two parts First hee granteth part of the obiection namely that sinne cannot fully be shaken off Secondly to the full satisfaction of our consciences he answereth the other part of the obiection namely that notwithstanding this remainder of sinne in vs we need not be perplexed or doubt of our saluation Heere first wee are to consider of the three speciall kindes and phrases of speech the Apostle vseth in the former verses and in this concerning the spirit of God which is in vs the spirit of Christ which is in vs and Christ himselfe which is in vs. Whereby we are taught to beleeue that the whole Godhead and Trinitie dwelleth in euery Christian Howbeit concerning the spirit of God wee must know we cannot attaine vnto it but by the spirit of Christ for as the waters that boile in the earth cannot be conueied vnto vs but by wels and pipes by which we receiue of the fountaine it selfe so the spirit of God is the fountaine of life but a Well too deepe and the place too high for vs to reach to hee dwelling in a place vnaccessible and not to be approched vnto and for this cause the spirit of Christ is the well-spring and pipe which passeth this life to vs and by this we are made partakers of that life in glory so that in this respect the spirit of God is said to bee in vs and also the spirit of Christ which spirit could not be conueied vnto to vs but by the flesh of Christ God and man to reconcile vs to his Father and yet all this is but one God and one spirit as 1. Ioh. 5.7 which prooueth these two things first that Christ is God secondly that the holie Ghost proceedeth both from God and Christ because they both are but one and the selfe-same spirit is but one And in that Christ is also said to be in vs it is but the same in effect that the spirit of Christ is in vs yet are wee verily to beleeue that verie Christ is really in vs indeed yet inuisiblie and this must bee vnderstood supernaturally and therefore they that hold they are onely partakers of the graces and benefits of Christ but not of Christ himselfe cannot beleeue that Christ shall saue them for Christs benefits are so inseparablie vnited to his person as
the Saints of God beloued of the Lord hauing our long robes in signe of statelinesse as Senators palmes in our hands in signe of victorie as conquerours Reu. 7.9 for we in Christ haue ouer come Satan Further wee must obserue and know though this spirit of life dwell in vs yet so long as wee are inclosed in this earthly tabernacle and haue the corruption of nature clasping about the soule as Ivie to the Oke Ioh. 13.8 we cannot be free from infirmities and sinnes nor washed so cleane but that some filth will cleaue to our hands or our feet Yet there is great difference betweene the slips and sins of him that hath and of him that hath not the spirit of God as great difference as there is betweene him that is drenched and plunged ouer head and eares in a puddle and him that hath onely fouled his foote according to the speech of Christ to Peter Ioh. 13.10 He that is washed needed not saue onely to wash his feete as if he should haue said Peter thy head and thy hands are cleane onely thy feet need washing ãâã that is alwaies in this life some inferior affection is vncleane and there will be a litle boiling against the working of the spirit but the principall purpose of our hearts shall be to please God and to loath the world For the children of God are as poisoned vessels washed by the holie Ghost 2. Cor. 10. ââ wherein notwithstanding there rests some taste and tang of their former filthinesse but the wicked are as vessels full of the poison of the diuell wherein the spirit of God neuer set footing Againe sinne in the regenerate hath a wound and is like the Sun faintly appearing through some thicke cloud but in the wicked it hath it full stroke Againe the wicked are so chained that they cannot stirre one foote to heauen and being cast from God they so little care for it as they wil with Cain Gen. 4.17 fall a building of cities and hauing lost the harmonie of a good conscience they will get some Iubal or other Genes 4.21 to plaie on the organs to make them merry but the godly though they be loosed from the chaines of the diuel yet while they soiourne heere they must draw some irons after them Againe the wicked from their birth haue turned their backs to God and their face to the diuell but the godly though they be hindred in their course and staied in their profession of godlinesse and of sanctification by some infirmities inseparable from the flesh yet doe they striue in their running to recouer their fall and wrastle for a prize that shall neuer fade And yet no doubt there is a contradiction in the wicked euen in finning as it is said Gen. 4.7 sinne lieth at the dore of Caine that is the blood of his brother Abel should torment his conscience Howbeit this combat and contradiction is but betweene his conscience that condemneth his sinne and his heart that loueth it but in them there is neuer any strife betweene affections and affections whereas the godly haue this fight betweene affections and affections as the flesh desireth to doe such a thing but the spirit that dwelleth in the flesh doth alwaies abhorre it and striueth against it So as if God hath sealed thee vp to saluation and hath giuen thee the stone of absolution and pardon for thy sinnes though thou art now discouraged at that remnant of sinne that rests in thee and fearest lest God should frowne at thee and turne his face from thee for thy weake seruice of him yet lift vp thy head thou shall bee sure heereafter through the power of this spirit to cast downe that great Goliah 2. Cor. 3.18 and thou shalt haue the full fruition of that hope thou yet doest apprehend and see as in a glasse Eph. 1.14 and if thou hast receiued but the earnest penny of the spirit in this life thou shalt be sure to receiue thy full wages and hire in the life to come Neither need we be dismaied that we limpe like Iacob 2. Cor. 5.5 2. Cor. 12.8 Genes 32.25 and be imperfect in this life for if we had not infirmities we would bee as proud as the diuell whereas now they make vs to expresse our thankefulnesse to God that hee so mercifully restraineth them and so fatherly passeth by them they serue to multiply our grones in the spirit to God Phil. 1.23 Rom. 7.24 Heb. 13.3 that we might be deliuered from this body of death and bondage of sinne yea they stirre vs vp to the loue of others to sorrow for the afflictions of Ioseph and of our brethren whereas if wee our selues were not infirme and weake we would neuer be touched with compassion Vers 11. But if the spirit of him that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you Howsoeuer wee haue aduantage and comfort by the former doctrine that by the extinguishment of this light which wee haue heere beneath and by the separation of our bodies from our soules sin must die and cannot otherwise be mortified than by mortalitie yet in this verse the Apostle stirreth vs vp to greater ioy and to the top of all Christian comfort shewing that the time shall come when our vile bodies shall bee made like to the glorious bodie of Christ Iesus The verse standeth on two parts first of the raising vp of Iesus Christ secondly of the raising vp of our bodies to bee made conformable to Christ our head First obserue the maner of the Apostle his speech If the spirit c. consider wisely this speech propounded by Paul as it were conditionally which doth not argue any suspended doubt fulnesse of the matter or make it any whit subject to exception but carieth with it a peremptorie necessitie that it is so the Apostle taking that for granted which cannot be denied without falling into grosse absurdities For if he should haue doubted whether Christ had beene risen againe then in vaine had he gone about to prooue that we should rise againe and therefore by this maner of phrase the Apostle cals not the matter in question as a doubt but doth boldly assume it to all Christians that Christ is risen And this is the common course of the Scripture and of the Ministers of God in all times vsually to say If there be a day of iudgement 2. Pet. 3.11 and if it be so that this booke of Gods word shall be wâââââââ our hearts then is there a fearefull reckoning to bee exââââ for which they do not as doubting of these things but taking them as granted of all men they be so certaine without contradiction So the Apostle before in this chapter vers 9. If the spirit be in you speaking to the elect for all that is spoken in this chapter belongeth onely to them that
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 tyâant nor yet by leauing many euill things vndone for the very Heathen had many morall vertues which made them decline from many viâââ âut by this shalt thou know that thou hast this spirit if aâââ ãâã ââosseth and repugneth thy affections if thy affections ââe âât 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 ãâ¦ã is kept alwaies open and wee cannot feele the least bââ ãâ¦ã Lords displeasure but we are anguished neither can wee ãâã that we euer feare enough which tender heart of a Christiââ 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 Hââreupon obserue that the greatest argument to perââ ãâã rather to inforce vs to good workes is taken from ãâ¦ã of our redemption as appeareth by Saint Paul who ãâã ââât 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 âeter 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
man deceiue you he beginneth with a preoccupation to possesse their minds before hand He that doth righteousnesse saith he is righteous not he that can discourse and talke of righteousnesse and therefore one saith truely Tace lingua loquerevita talke not of a good life but let thy life speake This the Apostle there proueth by the contrary for he that committeth sin is of the diuell that is he that committeth fââââ the world doth and doth not purge himselfe for the Apostle opposeth sinning to purging and he that is of the diuell cannot please God For therefore was Christ sent to destroy the workes of the diuell so as if these workes be not destroyed in thee and his building pulled downe Christ was neuer sent vnto thee Againe he proueth it by the contrary He that is borne of God doth not sinne for he hath the seed of the spirit therefore it is as if he should say when such wicked men shall bee saued the diuell shall be saued This is further proued by the words which Christ himselfe spake in the flesh Ioh. 8.34 He that so sinneth as to make a trade of it he is the seruant of the diuell vers 44. and if no chastisements nor benefites can reclaime you ye are the diuels for the lusts of your father ye will doe Lastly adde to this that of the new couenant made with Israel and so with vs Ier. 31.31 I will write my law in their hearts vers 33. And I will be their God and they shall bee my people So as if God pardoneth any hee doth promise him grace to amend his life and if that grace be denied him he neuer couenanted to saue him The couenant then implieth thus much If thou hast not grace to abstaine from grosse sinnes thou shalt be damned and if thou hast the grace of sanctification giuen thee thou shalt be saued But if ye mortifie the deeds of the flesh by the spirit c. This is the second proposition which the Apostle layeth downe namely that a good course of life leadeth to a good end Wherein first is questionable whether it standeth in the power of the heart of man to subdue the corrupt desires and affections of his nature as well as it doth to fulfill the lusts of the flesh for 2. Tim. 2.20.21 Paul shewing how that in a great house there be vessels some for honour and some for dishonour some for base and some for higher seruices which house he meaneth to be the Church of God saith that if any man purge himselfe hee shall be a fit vessell for Gods house and 1. Ioh. 5.18 He that is begotten of God keepeth himselfe from that wicked one which is the diuell that he touch him not Which places may seeme to attribute the purifying and cleansing of our selues to our selues by our owne inclinations and wils but it must be vnderstood that the Scripture in these and such like places setteth not downe the cause of this cleansing but the execution of it For the cause of this our mortification appeareth Ezech. 36.26 I saith the Lord will giue you a new heart and a new spirit so as there it must be had euen of God but it must be in vs otherwise we pertaine not to the Lords election Hereupon the Scripture vouchsafeth vs that honour to say we do it because notwithstanding the reforming of our iudgements and the changing of our affections is wrought by the supernaturall power of the holy Ghost working in vs yet this holy Ghost doth worke in vs as the subiects and by vs as the instruments as when it is said I will write my law in your hearts the spirit writes but the heart is the place and whatsoeuer is written in our hearts is ours To make this more plaine by a naturall proportion As a man that rectifieth and guideth the hand of a child to write the writing is said to be the worke of the child and not of him that directed him though without such direction the child could not haue done it euen so the Lord doth guide vs in all things we doe well and what doth hee guide but our wils so as the worke proceeding from our wils is ours yet without the guide of the spirit we could not doe it And in this working there is not a double effect one of the holy Ghost and another of our selues but we doe it euen as before there were not two writers though the child was directed but the child onely writ it Secondly where it is said If ye mortifie c. ye shall liue it may be demanded whether by the same reason we deserue saluation by this mortifying of our fleshâ as by walking in the flesh we deserue damnation It is certaine vnlesse we doe well we can not be saued yet the holy Ghost sheweth that there is not the same perfection to doe well in our natures as there is in vs agilitie and dexterity to follow wickednesse For by our fall we are throughly corrupted as the Prophet Esay speaketh chap. 1.6 From the sole of the foot to the top of the head there is nothing but wounds and swelling but by our regeneration in this life we can neuer perfectly bee renued It sufficeth we haue obtained the blessing of Iacob Gen. 32.28.29 to haue such power from God as to be lame in sinne all our life long So Paul Rom. 6.23 saith The wages of sinne is death but the gift of God is eternall life through Christ whereby appeareth that the contraries themselues are not perfect for sinne of it selfe deserueth death but being good of it selfe deserueth not life for it is the gift of God and so the consequents of these two cannot be perfect and agree together Againe it is one question to aske who shall be saued and another to aske how we shall be saued for true it is that none shall be saued but they that mortifie themselues if they liue and for children they are changed in a moment by a supernaturall power of the Lord. As it is said Esa 33.14 Who shall dwell with the deuouring fire He that walketh in iustice and speaketh righteous things refusing the gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of blood and shutting his eies from seeing of euill And Dauid Psal 15.1 asketh the question and bringeth in the Lord to answer it Who shall dwell in thy tabernacles He that walketh vprightly he that taketh no reward against the innocent and such like as it followeth there as if the Lord should say Such and none else for the words haue an exclusiue nature So if it be asked who they be that shall be set at the right hand of God in heauen Mat. 25.34.41 it must be answered They that visite the members of Christ in affliction and leade their liues answerable to their religious profession And if Who they be that shall be set on the left hand the answere is They that refuse to releeue the
to God but not to our selues A miserable euasion of a sottish distinctioâââ for the scope of Christ is in that place to proue from the lesse to the greater negatiuely that if such seruants whose life and death were in their masters hands as bond-men were in those times doing their duties and seruice neuer so well cannot deserue so much as thankes at their masters hands much lesse that they should emancipate and set themselues free and much lesse to be their masters heires then much lesse since there is no comparison betweene God in heauen and man on earth can we deserue at the hands of God lying in the vncleannesse of our first birth and ouergrowne with sinnes as we haue growne in yeeres to be sanctified by his spirit in this life and glorified by himselfe in the life to come for there is no bond-man so inthralled to his master as we are to God euen in respect of our first creation when we caried the glory of his image in our face and had as it were the crowne of innocency set vpon our heads and yet we wilfully ran from him to our shame till he returned vs againe in his loue so as now all that we doe is duty and not desert and why should he receiue thanks that doth but what we ought Yea say the Papists but yet we deserue something because we are not vnprofitable to our selues Absurd for what master will thinke himselfe beholden to that seruant who by his seruice only inricheth himselfe and bringeth no commodity to his master And yet by the meaning of the Papists because we get something vnder God and by his seruice God must be indebted to vs. But heereupon we say that true it is we are not vnprofitable to our selues for in Christ not onely the person but the worke also is accepted and the person onely in respect he is adopted and this adoption is onely in Christ but yet so as we neuer haue God beholden to vs. Therefore when he saith Come good seruant and faithfull Mat. 25.21 enter into thy masters ioy it is true that the Lord doth recompence the vsing of our talents well but this is so farre as we are iustified and are his sons so as first he loueth the person and then the worke and if he did not accept the iustification of the person he would disauow the worke but being his chldren though we are farre from doing that we ought yet as a kind and louing father he accepteth it pleasingly ROM chap. 8. vers 15. verse 15 For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we crie Abba Father IN this verse and that which followeth the Apostle doth confirme that hee set downe before namely that wee are intitled to eternall life by inheritance and to confirme and ratifie that vnto vs wee haue this priuiledge to bee Gods sonnes and so heires of heauen The arguments he vseth be two first ye haue receiued that spirit whereby God doth witnesse that he doth accept you as his children in his naturall Sonne Christ Iesus And to proue we haue this spirit of a doption he doth it by the contrary for saith he like bond-slaues ye do not now feare the ghastly looks of the tormenter nor yee haue not now that hellish horrour and fearefull apprehension of Gods iudgements wherby Sathan vseth to whip mens consciences nor ye haue not that loud alarme of the killing law sounding in your eares and seizing vpon your soules to affright you Secondly in the verse following he proueth it by a double testimony first of Gods spirit which witnesseth this vnto vs and which were blasphemy to thinke it could suggest false things and secondly by our owne spirit which may assure our selues of it by our godly and holy conuersation By the spirit of bondage in this place is meant the holy Ghost who by the instrument of the killing letter that is the law doth propose and set downe such a condition of obedience to which we are obliged and bound by our creation and yet are now vtterly disabled by our corruption to performe it so as it is impossible to be kept and yet ought to be kept and laieth such a burthen vpon vs as neither wee nor our first parents were euer able to beare since they declined from the estate wherein they were at first created Whereupon this spirit of God by this meanes setting the law before vs as a glasse wherein wee may behold our selues conumceth the conscience of the good not done and of the euill that is done thereby shewing that no flesh can by this be iustified before God and sheweth and setteth before our eies not only the sinne but the vengeance which the sinne drawes after it so as our conscience can not bee but grieuously wounded with that hellish horrour wee haue voluntarily made our selues subiect vnto Now on the contrary the spirit of adoption is that worke of the holy Ghost whereby the incomprehensible loue of God in his Sonne is powred into our hearts that hee doth auow and know vs for his children so farre as we are not now bond-men to feare the performance of that impossible condition proposed by the law but we are heereby assured that what the law commandeth this spirit will either enable vs to performe or dispence and beare with our imperfections in not doing it with that perfection it requireth and so by consequent we ascertaine our selues that wee are the sonnes of God The parts heerein to be obserued are two there being set downe an opposing of a double spirit of contrarie natures working contrarie effects according to their natures The effect of the first being a dreadfull and fearefull expectation of endlesse and hellish torments the effect of the other being a comfortable securitie and breeding a heauenly hope that wee shall bee blessed of the Lord out of which as out of a root springeth and ariseth chearefull obedience to God our Father the other inforcing vs only through feare to loue God as bondslaues Herein is questionable whether by this spirit of bondage here spoken of is meant the spirit of Sathan or the holy Ghost that should thus terrify and affright vs. But note it must be vnderstood of Gods spirit which is the author of working holy despaire and by consequent of terror and is an occasion of despaire in the wicked and this is as proper for the spirit of God as to offer the sweet comfort of Christs bitter passion vnto vs. For by this meanes and maner of terrifying it bringeth both the elect and the reprobate to despaire but to a diuers end For the elect in this sort that shewing it impossible and past our power to performe the law euen as impossible as to build a tower to the heauens or to remooue a promontorie with our finger it bringeth vs to a holy despaire in our selus in respect of our own deserts thereby driuing vs to seeke
the vengeance as neuer to be forgotten Tosiphone that tooke vengance vpon murtherers yea almost for euery sinne committed they had a seuerall fury which was thought to punish it Yea by this very light of nature they likewise imagined some of these furies to burne the of fendours with torches some to sting with Adders And what bee these furies saith the Philosopher Nothing else but Suae quemque exagitant furiae that is Euery man is tormented with his owne furie which is his conscience the property whereof is to present thy sinne before thy fâce that out of thine owne mouth thou maiest âee iudged yea the heathen had such a deepe impression of these tortures as committing some foule and hainous fact without some expiation or sacrifice they thought they should neuer bee in quiet But the greatest instrument which is the second that the spirit vseth to strike feare into the soule and conscience is the law written which is a dead letter and such a sentence that for desert pronounceth damnation as oft as we read it which we must needs conceiue to bee so if wee consider that the least bad thought is damnation though it bee not coupled with consent to bring forth an actuall fruit of sinne What then Is the preaching of the law the worker of this terror And are some by the booke of nature so exagitate and troubled with furies as they cannot rest when they haue slipt into some sinne and yet shall there be some in these daies that are so frozen in Atheisme and so ouergrowne in the weeds of Popery and so possest with the power of the diuell that they are not once touched or pricked in their hearts for their horrible sins but that liuing as diuels they hope to be saued as Saints Indeed it is not be doubted but that now there is greater Atheisme in some and lesse sorrow and remorse for sinne in others then was in the heathen and yet it was the iust iudgement of God then as Paul saith to giue vp the heathen into a reprobate sense Rom. 1.28 that they might receiue in themselues such recompence of their error as was meete and therefore much more in vengeance doth the Lord deliuer vp these men to be beguiled of their owne fancies and to become senssesse in their owne sins since they profit not by this booke of the written law pronounced by the Lords owne mouth and deliuered by the Lords owne hand the truth whereof ought not to be called in question though these men really confute it by their liues thinking there is no Christ to saue nor God to punish nor conscience to accuse nor diuell to torment but with scurrility do scorne at the wholsome disease of tendernesse and terror of conscience which they themselues at their separation shall finde so great as neither themselues can still neither in truth can it be stilled And howsoeuer many peraduenture haue commanded their conscience to be silent and put away the euill day far from them and think themselues safe inough if they may be let alone till the last day yet we haue seene some of the eldest sons of Sathan after a long and redious hypocrisie wherein they were fallen asleepe to haue beene so fearefully astonished in the end and plunged and cast down into so deepe despaire as they euen seemed to heare the very echo of the damned spirits which is a most hideous and terrible sound in the eares of the most carnall man that is and could by no meanes bee comforted or any whit eased but haue either hanged themselues as Iudas did or otherwise died in a sense of hellish torment in this life For as in a seared peece of flesh there is alwaies left in the toppe some crust but vnder that there is euer some pregnant sense so if the Lord once pare away from the soule that is cauterized and crusted then is the feare and terror of those men greater for they feele the flame of the Lords indignation which the elect neuer doe hauing by a sanctified wisedome preuented this extremity by seeking remedy in Christ who giueth and neuer vpbraideth Now to prooue that the Law is such a dead letter as being rightly vnderstood it is impossible to keepe thy selfe from despaire in respect of any thing which in thine owne person thou canst deserue obserue that this law of God teacheth that lust in thy heart is absolute adulterie Mat. 5.22.28 and that anger in heart is flat murder wherein it goeth beyond and surpasseth all the laws of any earthly Prince which free the heart and extend onely to the act whereas this law bindeth both the outward man from working and the inward man from compassing mischiefe Now if thou come to weigh and examine thy selfe in this ballance and take this law for a touchstone to trie whether thou beest gold or drosse thou shalt find thy selfe too light but refuse for who can say I haue not offended who can say I am not crazed nay whateuer thou art thou canst not clear thy heart of these such like passions of heat betokening wrath and of corrupt thoughts bewraying thy vncleane heart But if thou enter into this consideration that though thou thinke of such things and thy heart reprooues thee yet that in the strict construction of this law if thou hast but a wandring or wanton thought in the precisenesse thereof thou shalt be damned for all and euery particular power both of body and soule ought to bee taken vp for Christ and wholly vsed to his glory so as if thou callest in doubt the truth of the Scripture though thy heart abhorreth it it is damnation If thou examine thy selfe according to this rule and yet escapest from the sight of despaire it is hard nay it is impossible for this is the sharpest edge of the law and the most fretting corasiue that eates out the dead flesh of our sinful hearts that sounds the bottome of mans vast soule and toucheth the sinnes that lie betweene the skinne and the bones Since for our very thoughts alone by the tenth commandement without consent we are culpable of iudgement which S. Paul Rom. 7.7 expresseth by speaking in his own person I had not known lust that is the fountaine and seate whence lust doth spring except the Law had said Thou shalt not lust Heere then we must needs confesse since this ought to bee euery mans examination that if we doe not examine ourselues after this sort formerly set downe it is a signe we haue not this spirit of adoption because we haue not had the spirit of bondage Now this is no examination of our selues to liue morally as to receiue the testimony of men that we are honest in giuing perhaps a groate to the poore and pardoning the forfeiture of an obligation and such like and yet not sticke to prophane Gods sabbath to contemne his messengers to poure out othes by Faith which includeth the whole blessed Trinity and say it is nothing
behold the Sun-shine of the Lord in full measure which is the Sunne of light and of life yet we haue such a glimpse as wee cannot bee perswaded but it shineth vpon our soules And as the child in the mothers womb stirring neuer so weakly yet euen by that feeble motion she is assured that it hath life so the least light of the Sunne of righteousnesse is most sweet comfortable vnto vs. Which doctrine as it ministreth and bringeth consolation to a weake soule so must it be as a sharpe spur vnto vs that this righteousnesse may be encreased and that this spirit of God may delight to dwell in vs that we being grounded and growing daily in a perswasion of Gods loue towards vs it may enforce vs to loue him more and more and the strength and perfection of this loue may and ought to make vs resist and shunne all contrary means whereby our encrease and growth in faith may bee hindered And because this spirit of the Lords adoption is inward and can not be perceiued that many be deluded by Sathans subtilty and forgerie foisting and thrusting in another deed than euer God gaue vs especially working vpon the weake heart of man which being fraught and full of selfe-loue is easily perswaded of any good to it selfe therefore we must learne how to discerne whether it be the true euidence of Gods spirit or no which we haue within vs. And for that the Apostle here setteth down one effect and fruit of this spirit for all that is that there is a confidence of any good conscience to come boldly before the Lord as a child before his father to preferre our suites vnto him and to offer vp our praiers vpon the golden altar Reuel 8.3 that is the mediation of Christ by whose meanes and through whose obedience and suffering they shall sauour before the Lord as a sweet incense and the Lord shall put into them daily a new incense by the spirit assuring vs more and more of his louing fauorâ and we shall not hide our selues and run away when we are called Gen. 3.8 as Adam did but being disburdened of that which doth presse vs downe from the presence of God we shall come cheerefully before him and ioy our selues in that the Lord will looke so pleasingly vpon vs Other effects of this spirit and yet arising from the former are these If the spirit worke in vs the same affection towards God that nature doth produce in children toward their parents as first to loue God secondly to feare him thirdly to reuerence him fourthly to be obedient to him fiftly to be thankfull to him all which vertues be in good children who do alwaies acknowledge all they haue to proceed from their father as the speciall instrument from God and if we haue beare these affections to God our father as to loue him for his mercies to feare him for his loue to reuerence him for his goodnesse to obey him for his greatnes and to be thankfull to him for his kindnesse then may we assure our selues that we haue the spirit of adoption sealed vp in vs for our saluation In that we crie Abba Father learne that no obstinate or resolute sinner persisting deliberately in his sinne and his heart deliting in it can once open his mouth to pray nor neuer did pray The like whereof may be said of the hypocrite for though they may falsely perswade themselues that offering vp a few words in forme of a praier it is sufficient to purge the vncleannesse of their liues and that impudently and in presumption they may call God Father when their harts be impure and vncleane yet Iohn 8.44 Christ calleth them the children of their father the diuell And though Sathan may perswade an obstinate and wilfull sinner as he did Houah Gen. 3.4.5 that doing such an euill and wicked thing they shall not hang in hell alwaies threatening where God promiseth and promising where God threatneth vntill he take them in the lurch at the time of their death and then he ouerreckneth them yet it is certaine he cannot pray vnlesse he haue this spirit and this spirit none hath if they delight and sauour of sin so as though they cry Peace peace to their owne conscience and seruing the diuell will neuerthelesse vaunt themselues to bee the sonnes of God it is the Lords iustice that permitteth Sathan so to blinde them that they cannot see their sickenesse to the death for 1. Iohn 3.8 it is said He that committeth sinne is of the diuell Can the poison of Aspes and the sacrifice of praier proceed both from the same tongue No. Grapes cannot grow of thornes nor figs of thistles and Esay 66.3.5 the Lord saith that he that offereth sacrifice without trembling that is without reformation of life it is as if he killed a man which is most vnsauory to the Lord. So as lawfull things and things commanded be an abomination to the Lord when the soule and conscience is not answerable to the action and to the outward profession Howbeit things simply forbidden are sinnes both in the regenerate and vnregenerate and the prayers of these men that thus can lie on their beds and imagine mischiefe and yet can open their lippes by way of conference and speech with God are no better then those of the rebels in the North who when they had published all their mischiefe which tended to the ouerthrow of our dread Soueraigne yet ended and concluded their proclamation with God saue Queene Elizabeth Now concerning hypocrites that they cannot pray but by imitation of Christians as Parots looke vpon the rule of Dauid Psal 66.18 If I regard saith he wickednesse in my heart the Lord will not heare me that is if I delight in sin my praiers shall not come neare him so as make what shew thou wilt if thy heart be not vpright it auaileth not For as it is said Iohn 9.31 God heareth no sinners that is no malicious and deliberate sinners which intend and compasse mischiefe in their inward parts howsoeuer in hypocrisie they dissemble it And it is certaine it is as impossible to pray without this spirit as to vnderstand without a soule Further obserue how this spirit begets in vs such peace of conscience that makes vs confident in crauing our wants at Gods hand as from the spirit of adoption coÌmeth faith so from faith issueth and streameth inuocation and calling vpon God by praier This faith grounded vpoÌ the loue of God in Christ doth assure vs that whatsoeuer is good in heauen or in earth God wil bestow it vpon vs then steppeth in praier and according as the soule is burdned either with a desire to be deliuered from danger or with an affection to haue some wants supplied or to declare and expresse our thankefulnesse it doth take the present occasion and for sloweth no time to enter into the sanctuarie of Gods presence and there to lift vp our weak hands and to send
to reprooue vs no more which is the next steppe to damnation or else our conscience will pursue and follow vs with Hue and Crie as not to leaue vs till wee bee taken for resistance and withstanding of our conscience is a cloud not easily ouerblowen a fire not easily to be quenched and an inditement hardly to be trauersed but our sinnes shall stare vs on the face and crie for vengeance Now if our conscience bee brought asleepe by our custome in sinne either we shall die in this benummednesse and dulnesse of heart a most fearefull signe of reprobation and after death it shall weepe it fill in hell or else if the Lord do shew vs mercy after the sense and feeling of sinne so long discontinued he doth it as it were by the burning feuer of desperation for that is the cure of a Lethargy and doth so presse vs downe vnder the weight and burden of sinne as that horror shall be without and terror within yea wee shall seeme to be cast into the deepe of deepes and euery small sinne shall seeme accompanied with the huge hammer of the Lords wrath to bruise vs in peeces Further obserue as the Lords spirit alone cannot bring vs that heauenly security and blessed assurance of our eternall peace we hope for nor our owne spirits alone cannot do it so it must be the testimonie of both these concurring and meeting together For some are merely morall without religion thinking by a ciuill cariage of themselues to winne the sight of God others haue either a true zeale of a false religion as Paul had before his conuersion Rom. 7.9.10 or else they may be religious in shew hauing a counterfeit zeale of a true religion as the Laodiceans had Reuel 3.15 and yet both these thinke in their conscience they shall be saued when in truth they are as farre from the thing it selfe as they are neere to the conceit of it Another sort there is that deceiue themselues most grossely âââken of Prouerb 30.11 There is a generation pure in their owne eies and yet they are not washed from their filthinesse that is from their open and enormous sins So as besides the opinion we must haue of our selues that we stand in Gods fauour wee must shew the seale of the Lord that is his spirit or else there is no sound ioy or any comfortable security that we shall be saued 1. Iohn 5.10 And for our actions euery of which must haue the allowance of our conscience wee must marke that a good intent will not make a good action for they that condemned Christ did it because he made himselfe equall with God Iohn 19.7 Iohn 5.18 which was expresly against the law written and therefore thought they had in this done God high and honorable seruice but Christ crieth Luk. 23.34 Father forgiue them they know not what they doe So Peter when Christ foretelleth of his death had an earnest desire to aduise his master to spare himselfe and therefore Mat. 16.22 he tooke Christ aside rebuked him but Christ vers 23. looking backe with an angry countenance bids him get him behind Sathan as being onely worldly wise and not vnderstanding the things that are of God So as we must know to the performance of a good worke the allowance of the heart and the warrant of the word of God must go together Verse 17. If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him This is inferred by direct consequent to that that went before as vers 13. where the Apostle exhorting to reformation of life doth it by a double contrary so as they insue and follow one another thus They that mortifie the deeds of the flesh are led by the spirit by being thus directed by the spirit they are assured that they are the sons of God by being his sons that they shall haue an inheritance therfore they that liue a holy life must needs be saued And because it might be ouestionable how this title of being Gods children is giuen vnto vs he hath resolued it befoââ vers 15. by a double argument because the Lord in the Goâpell doth offer vs such grace as we may come freely and boldly to him as to a father and we stand not now in that terror that was in the deliuery of the Law but we are freed from that bondage The second argument was vers 16. because the spirit doth seale this euidence vnto vs that as our heart doth know what is in vs so doth the spirit also and this spirit doth witnesse that we are children and being children then we be heires which is the scope the Apostle driueth at in this 17. verse When the Apostle saith We are heiââs of God he setteth down what manner of inheritance it is that we shall haue heereafter not an earthly but a kingdome and a possession of eternity as that the Lord will neuer leaue vs till he hath lifted vs vp to that celestiall place where Christ himselfe sitteth Psal 84.10 It had been great fauor if we might haue been as Dauid speaketh but doore-keepers in the kingdome of heauen nay it might well haue satisfied vs if only our sinnes had beene pardoned or if we had been but the Lords friends or of his acquaintance so as any way hee would haue respected vs considering our rebellion but besides all this to be restored to our former honour nay to haue greater priuiledge then euer Adam had in his first integrity and to be aduanced to the Lords owne throne if all the hearts of men were one heart the full measure of this ioy and the depth of this the Lords loue could not once enter in nor be conceiued And fellow-heires with Christ This is to set forth the certaintie of the place of our inheritance God hath life for he is the fountaine of it but he dwelleth in fire Esay 33.14 and in a place not to be attained vnto therefore the Apostle setteth downe heere heââ we come to it namely in Christ as it is 1. Iohn 5.11 God hath giuen vs eternall life and that life is in the Sonne and by his mediation is conueied to vs. Secondly in that we are fellow-heires with Christ note the excellency of the Lords fauour not only to giue vs life and to place vs with Angels but euen with his owne Sonne Whereby we see that his eare was open to the praier of Christ which he made ââttle before his agony Iohn 17.20 I pray saith he for all that thou hast giuen me that thou wouldest Father ãâã them with the same loue thou louest me and crowne thâââ with ãâ¦ã glory thou crownest me ãâã of this ariseth two comfortable priuiledges which the ââât haâe first if wee be heires with Christ in heauen much more are we heires of the transitory blessings of this life and being heires with him wee haue
recouered the vse of all the creatures wee lost in Adams fall so as wee haue interest in them all how euer the Lord in wisedome hath seuered and distinguished them in a property yea we haue such interest in them as the world should not stand not the Sunne shine but for the elects sake And all the wicked in the last day shall answer for euery crumme of bread that they haue eaten for they doe but vsurpe vpon the Lords creatures in as much as being excluded from the tree of life they are thereby excluded from all things that should maintaine life and though now the Lord permit them to abound in these earthly treasures yet they shall haue double torment for their single ioy for they are neuer in their owne house but when they are in hell as it was said of Iudas Mat. 27. 5. Act. 1.25 when he hanged himselfe that he went to his owne place The second priuiledge wee haue is this that being heires with Christ these is nothing but shall be made by God to further our saluation euen as Saint Paul being rauished as it were with the constant hope of this inheritance in the conclusion of this chapter giuing the challenge in this spirituall conflict to see if there be any thing can bee able to separate him from the loue of God for we are Lords of all the creatures sauing of Angels and our fellow heire Christ Iesus is head of Angels and they ââe but ministers for our good As for the wicked they shall be as well able to saue themselues without God as to hurt vs hauing God and the worst they can do is but to send vs to God And as for Sathan his darts hee casteth at vs they are turned aside in the armour of Christ and the floods he casteth foorth to deuoure vs shall neuer come neare vs Reu. 12.15 2. Cor. 12.8 and his buffettings are preseruatiues against presumption as Paul witnesseth of himselfe If wee suffer with him This is a transition or passing ouer of the Apostle to perswade vs to affliction for wee would haue the head crowned with thornes and the members clad with veluer but it may not be so for there must bee a conformity and resemblance with the head and the members Now this is the second reason the Apostle vseth to make vs sure of this heauenly ââkeritance namely that wee must first be afflicted The cause why this is brought in is this Paul vers 1. had giuen the greatest comfort to a Christian that could be when he said There is no condemnation to them that are in Christ Iesus Now there are two things that make the very elect to demurre and stay vpon this whether there be any condemnation to them or no first the apprehension of their many sinfull infirmities as if they should say Is it possible the life of God should be in mee that I should be shapen after Gods image that Christ should bee my sanctification and yet that I should be subiect to so many grieuous infirmities To this the Apostle answereth True it is there bee in them many things graciously qualified by the prefence of the Lords spirit yet during this our seafare and pilgrimage in this life there must bee a combat and a strife betweene the deceit of sinne and the strength of grace howbeit by patience and perseuerance we shall ouercome not some part of the world but euen the whole world and our owne concupiscence 1. Ioh. 5.4 which is stronger then death not but that there shall be left some fragments and reliques of corruption in vs for Paul heere doth not say There is no matter of condemnation left within vs but that vncleannesse is so washed away in Christ and we are so sanctified by his spirit as there remaineth for vs no condemnation God being satisfied in his Sonne Sath an being vanquished and the powers of our sinful flesh being tamed and subdued The seââ ãâã thing that maketh vs to doubt whether condemnation ãâã not due to vs is the apprehension of our many afflictions wherewith we are tossed and encumbred in this life as when wee shall consider that we are made blessed by Christs curse and healed by his stripes then we breake foorth into this And is it possible that I am one of these and yet am so miserably intreated in this life Hath Christ ââââe through the sorrowes and agonies of this life Hath he booke in sunder the bands of death and all to make me way to that glorie wherein he now sitteth and shall lâet be so burdened and so sore oppressed with anguish of spirit and griese of bodie This cogitation and thought worketh and ingendreth a feare in the weake soule lest God should be angry and much displeased with them because he feedeth them with the water of sorrow and bread of affliction and maketh them as the spirit speaketh passe through fire and water that is through many miseries diuers in kind and extreme in measure But thus the holy Ghost to proue the first verse of this chapter true sheweth this to be the high and beaten way to heauen and that there is no way but that which Christ hath gone before vs for somewhat for godlinesse we must be persecured Ioh. 5.17 Heb. 12.6 and being chastised of the Lord it is certaine we are no bastards So as the bearing of this crosse must and ought to be another seale to assure vs of the inheritance which we shall haue and not to be dismaied though it goe hard with vs in this life for we must thinke it no disgrace nor disparagement to be of the honour of the same order our elder brother Christ was of that is appointed and set foorth daily for the slaughter laid open to the viperous tongs of many glorious and proud Pharisees but as Christ had his crosse as it were his ladder to lift him and carry him vp aboue the heauens as the Greeke translation is so must we looke by the same rounds to ascend to the same place Out of this therfore ariseth to all the godly double comfort first that we shall be no otherwise vsed of the Lord then Christ his naturall sonne was vpon whom the very sea of his fierce wrath did fall secondly that as we haue Christ a fellow and companion in our sufferings so Christ hath vs companions and partakers of his glorie If we suffer with him Heere are two things to be considered first the precise necessity and as it were a fatall kind of destiny whereunto God hath made all those subiect that shall be saued namely that they must taste of the cup of affliction and drink of the dregs therof expresly set downe in these words We are heires if we suffer The second is the double fruite and benefit we reape by this affliction first that Christ hath tasted more deepely of tribulation then we shall secondly that in recompeââce of our sufferings we shall heereafter bee partners with him in ââââstate
exceedeth all number and it is not possible for our thoughts to reach or to conceiue any end of it For this glory is like God the giuer of it that must be embraced for the excellency of it and thirsted after for the eternity of it Now as the Apostle heere perswadeth the necessity and yeeldeth the reason for patience in our afflictions Heb. 10.35 by the eternity of the glory which waiteth vpon vs as the iust recompence of our reward so must we learne to disswade from the pleasures of sin by the greatnesse and continuance of the sense of torment that waiteth on them And this standch in two points the first is called sensus poenae the feeling and smart of punishment which is aggrauated and made heauier in three respects first in the vniuersalitie of it that no part shall be free from torment but euery ioynt in thy body and euery power of thy soule shall be pained and vexed which is not so in this life saue onely in a fellow-feeling of one member with another for neuer any man was tormented in all the singular parts of his body at one instant Secondly in the extremity of it that as they shall be tormented in all parts at one time and that continually so one damned spirit shall be vexed more then another for as there be here degrees of sinnes so shall there be heereafter degrees of smart and punishments as Christ speaking of Hierusalem said It shall be easier for Sodme then for this citie and yet Sodome was in hell Thirdly in the necessity of it Mat. 11.23 the greatnesse of this their torment being much increased in that they shall haue no meanes to ease and lift vp or releeue themselues for they shall be bound hand and foote that they cannot stirre as we may see by the vsage of him that came to the Lords feast without his wedding garment And for the eternity of their torment Mat. 22.13 if they should suffer no more yeeres then there bee creatures on earth it were some comfort because they might espie some light of deliuerance but when there shall be no more heauens and when God shall leaue to be God and to lose his glory then the damned ghosts shall be eased The second aggrauation of their punishment is in this damno loci in the losse of heauen for it shall not so much vex them that they be tormented as that they haue lost those ioyes they see the Saints of God enioy This shall make them murmure and gnash their teeth and vpon their apprehension and conceauing of that they haue lost shall follow the remorse and sting of conscience that in their life time they despised to labour in mortification and newnesse of life for there are none damned Reuel 20.12 but their owne hearts shall tell them they are iustly damned Vers 23. And not onely the creature but we also which haue the first fruits of the spirit euen we doe sigh in our selues waiting for the adoption euen the redemption of our body c. to the 26. verse The Apostle still enlargeth the weight of glory spoken of before prouing it to be so great that the very frame of heauen and earth and all other creatures doe waite for the restitution and deliuerance of mankinde at which time they shall receiue their originall excellency Now Paul vseth an argument from the lesse to the greater that if the beasts and other insensible things which be accursed and subiect to this corruption by reason of the bondage whereinto man by his fall was inthralled and cast into do labour as it were in trauell till men be glorified and themselues for our sakes restored then how much more should wee wait for the reuelation of this glory wee that are sealed with the first fruites of the spirit and which in the Gospell may behold as it were in a glasse a great glimce and shew of this glory sigh after and wait for this great and glorious day not that wee should wish simply to be vnclothed but as the Apostle speaketh 2. Cor. 5.2.3 to be clothed vpon with our house from heauen and not so much that our selues might die as that sinne might be extinguished and our sanctification perfected Howbeit in this affection of ours there must be two things the first sighing and groning the second a patient waiting for that we hope for Where consider what that is we wait for and sigh for the Apostle heere calleth it adoption that is the accomplishment of that glory whereto wee are in Christ adopted or as himselfe expounds it the redemption of mankind euen as Dauid was King when he was anointed but he staied long for the reall possession of it and as Abraham had the land of Canaan giuen him which was performed 400. yeeres after In waiting and expecting for this redemption obserue and hold it as a principle and ground that howsoeuer the Philosophers haue dreamed of a simple immortality of the soule alone yet that we know and learne that except the body which we beare about vs be restored also the immortality of the soule is abolished otherwise it were a lame and imperfect restitution and otherwise in vaine had Iob said chap. 19.26 Though after my skinne wormes destroy this body yet shall I see God in my flesh that is body and soule at the last day which is also plainely expressed heere by the Apostle in these words Redemption of the body Further obserue hence the dulnesse blockishnesse of man that is to take example and to be taught his duty euen of the insensible creatures who in their kind by the very instinct of nature can grone for the day of mans redemption and yet man himselfe though spurred on and prouoked can hardly be drawen to that duty which may teach euery one of vs to bee more watchfull in our Christian exercises that wee may learne to know and desire to approch neere the day of our redemption lest the creatures that want the vse of reason rise vp against vs to condemne vs for they faile nothing so much in their duties as man doth Pro. 30.25 nay Salomon sendeth the sluggard to the Ant and Pismire who by his sommer-labour prouideth for a hard and stormy winter Christ will haue vs learne innocency of the Doue and wisdome and prouidence of the Serpent and the Apostle heere will not haue a Christian man short of the creatures who traâell in paine to bee deliuered from the bondage of corruption into the glorious liberty of the sonnes of God and therefore much more must we sigh for this redemption of our body wherein wee our selues haue the greatest interest Further in that the Apostle saith We doe sigh in our selues we learne that it is the dutie of euery Christian to be touched at the hart and to be prickt in his conscience as generally for the wickednesse of the whole world so particularly and more narowly for his owne sinnes for these be they whereby
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
Elizabet no doubt prayed in their youth for the fruite of their bodie but they were not then heard for the Lords time was not yet but when Zachary as priest was exercising the publike ministerie of the Church and both he and his wise striken in age then the Angell comes and tels him the Lord had heard his prayers and that his wife should haue a child Which may be a great encouragement to vs to grow perfect in this exercise and that the worke of praier may bee easie to vs because there is not a word falls to the ground but either it rebounds presently vpon vs againe with a blessing or that blessing is reserued for a better time when it trebles the ioy in receiuing an vnexpected benefit No doubt Iacob had fetched many a sigh for the losse of his sonne Ioseph Gen. 37.34 but if Ioseph had presently returned to his father before he obtained the honour in Egypt it had nothing so much cheared Iacobs heart Gen. 45.27 as it did when he saw the chariots sent to fetch him that he might see him in his state and dignitie So for the Lord to cary in his remembrance and to keepe as it were a booke of our prayers alwayes open before his eyes and either to heale vs when we are past cure as he did Dauid when he heard him out of the deepe of deeps or in his good time to put vs in mind of our owne prayers by the fruit doubled in our bosome when we thought our haruest past can not but exceedinglie stirre vs vp to magnifie his goodnes and to employ all the powers of our soule to please him Thirdly we pray for many things which we cannot obtaine and yet we must pray for them for if we cannot haue our desire here it shall be fulfilled in the life to come as when wee pray that Gods kingdome may come that we may be deliuered from temptation and that wee may not sinne which onely shall be performed in the life to come for God according to his owne disposition of times hath ordained that we his creatures should apply our selues vnto and therefore hath taught vs by his spirit as well to pray for the end as for the meanes Faith in this life being the foundation of our hope and our hope being perfited in the life to come through the loue of Christ so that as here we pray to haue our faith strengthened our infirmities cured our sins pardoned and Gods graces renewed in vs daily which be apples of such a tree as we taste of in this life so here we pray also that sinne may be abolished the number of Gods elect gathered and the worke of our sanctification perfited which is the end and perfection of the former and which is reserued for a better life when both our owne prayers and the intercession of Christ for vs also shall cease Fourthly obserue that God so heareth thy prayers that though he do not graunt formam the forme yet he graunteth finem the end of thy prayers Euen as Christ when he prayed in the garden Father if it be possible let this cup passe from me now shall wee say that Christ euer prayed and was not heard Mat. 26.39 God forbid and yet the cuppe did not passe from him yet was hee heard as the Apostle to the Hebrewes saith in that he feared for though hee was not deliuered from death Heb. 5.7 yet was hee freed from the horrour of death for an Angell was sent to comfort him 2. Cor. 12.8 So Paul when he prayed to be deliuered from the buffetings of Satan he had his desire thus farre the Lord graunteth the end of his prayer that is strength to abide it exempted he could not be but this was it the power of the Lord should be in him so much the greater as his temptations and afflictions were increased so that none must be discouraged nor grow cold though their first or second voice in praier be not heard for by this we learne first to continue in praier and in this doth the Lord secretly heare vs that wee breake not off Secondlie the Lord doth for a time withdraw his eares from the words of our mouth that we may know the deliuerance praied for comming from God we are not to appoint him the houre Thirdly we stay a time before our hands be filled with our requests to exercise our patience that our desire be not like the longing and fainting of a woman Fourthlie that by this small absence of the Lord in not hearing our praiers at the first we may learne to depend vpon his prouidence Fiftlie that we may vse them the better when we haue them and receiue them with the greater thankfulnesse because things wished for as they are gratefully receiued so are they carefully preserued ROM chap. 8. vers 28. verse 28 Also we know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose HEere the Apostle proceedeth to open another fountaine of exceeding comfort to the faithfull which is all things worke for the best to those that loue God but euery faithfull man is assured he loues the Lord therefore to him all things worke for the best and if all things then afflictions He proues it by this reason to those that be predestinate all things turne to the best but they that loue the Lord are predestinate therefore to them all things turne to the best And to proue this he setteth downe a reason vers 29. Those that be called in the eternall purpose of God them hath he predestinate to be like the image of his Sonne Heb. 2.9 that as he passed by the crosse and from the crosse to glory so shall wee being children of the same Father and who are borne and bound to resemble Christ our elder brother in this point chiefly To declare how afflictions worke for the best in Gods children we must vnderstand that afflictions be of two sorts either remedies to correct our corruptions and heale our infirmities or els exercises of Gods graces in his children that he may try them how much they will suffer for his sake For the first kind of afflictions we cannot doubt but they do worke for the best whether we consider them as chastisements for sins past or as preuentions of sins to come For sins that are committed the rod is necessary for he is a bastard that is not corrected that wee may see and loath the cause of our affliction that is our corruption as it is said 1. Cor. 11.32 We are chastised of the Lord because we should not be condemned with the world And to Dauid the Lord saith Thy sonnes I will correct for their sinnes but my louing kindnesse shall neuer depart from thee for the punishments of these our sinnes are pardoned in the sacrifice of Christ but so is not the chastisement for this proceedeth from the loue of God and Christ
a candle then had Obadiah hid an hundred of the Lords Prophets in a caue 1. King 18.4 that neuer bowed their knees to Baal Iob. 5.22 For the Lord doth but laugh at the policies of the wicked and he in his time will discouer their shame to their faces and lift vp the heads of his seruants aboue all the tyrants of the world Now for the meanes whereby wee obtaine this victory obserue that it is by a spirituall power of the holy Ghost enabling vs to so great a worke for such is our ambition to be great men as if Demas find no preferment by the Gospell 2. Tim. 4.10 he will nothing esteeme of Pauls company Such is our desire to be rich as if we gaine by our seruants that worke with the Diuell we had rather they should be possessed still then we would lose our gaine which we may see Act. 16.19 where Paul and Silas were haled before the Magistrates onely for casting out the spirit of diuination in the maide that got her masters great aduantage by diuining Yea such and so vehement are our naturall and earthly affections and so great our greedinesse to enioy the pleasures of our life that the mariage of a wife or the triall of a yoke of oxen shall keepe vs from Christ Mat. 22.5 Luk. 14.19.20 So that it must be a greater power then the faculty or abilitie of a man for if naturally we are not able to abide the snuffe of a candle much lesse to burne in the fire Why then so many examples as we see patiently induring death for the testimony of the truth of God so many testimonies haue wee of the Lords power to enable weake vessels to hold such scalding liquer For many through presumption of their owne strength haue apostated and Peter was well neare it notwithstanding his bragge that he would not leaue his master to the death if Christ his eie had not pierced his soule to repentance for his former denials Luk. 22.61 Dauid 1. Sam. 17.45.46 confesseth that it was not in his strength to contend with Goliah neither did he come to him with sword or with speare but in the name of the God of Israel who would close him into his hands And this in truth must be our paterne and our praise in these temptations and afflictions to flie out of our selues and to run to the wings of the Lord Iesus whose grace onely is sufficient for vs and whose power is made perfect in our weakenesse for where the flesh carieth a confidence in it selfe there is no roome for the spirit for the spirit helpeth onely those that be infirme and Christ is onely a Physition for a sicke sinner Mark 2.17 Now as wee are conquerors through him that loueth vs so let vs labour that Christ may thinke his loue well bestowed his bloud well spent and his victory for vs well gained by our loue of him againe that it may be as hot as the flame that whole flouds of waters may not quench it and so strong as neither terrors in persecution nor pleasures in life nor the anguish of death may make vs forsake our ankor Christ Iesus but that wee may hold our confidence in a hope sure and stedfast which shall at the last giue vs entrance into the veile whither Christ our forerunner is for vs entred in Heb. 6.29 ROM chap. 8. vers 38 39. verse 38 For I am perswaded that neither death nor life nor Augels nor Principalities nor powers nor things present nor things to come verse 39 Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. HEere the Apostle setteth downe a conclusion full of all consolation proceeding from a diuine and heauenly resolution and christian magnan unity extended and offered by the Apostle in the person of all the faithfull wherein he doth couragiously challenge and exultantly triumph ouerall creatures being assured that nothing that euer was created could finally separate him from that loue wherewith the Lord had loued him in Christ This conclusion standeth on two parts first in the enumeration or reckoning vp of some particulars which if any thing could seuer vs from the Lord it were likely to bee some of these he named Secondly because the Apostle could not insist in the induction or bringing in of particulars he vseth a generall comprehension of all things that nothing might bee excepted in these words nor any other creature the things reckoned vp are nine which be either one contrary to another or else diuers from other For death that cannot separate vs from God for though it be most terrible to the flesh to see his prefixed end yet this is so farre vnable to seuer vs as nothing hath greater power to ioyne vs to God through the death of him that ouercame death which appeareth likewise by this that euen the wicked though they loue not to liue the life of the righteous because it is tedious through afflictions yet they can wish with Balaam Num. 23. vers 10. that their last end may be like theirs who alwaies resigne vp their soules in rest vnto the Lord. And though some wicked may make a peaceable end whereby Satan hardeneth others to thinke they are beloued of the Lord because they depart like the light of a candle and some of the elect die troublesomely whereby Satan maketh his instruments to condemne the generation of the godly yet in their inward man they doe not onely patiently expect but deepely sigh for the day of their dissolution that being vncloathed of this corruption they may be crowned with the Lords glorie for they that haue receiued the earnest of the spirit the pledge of their inheritance and the first fruits of the Lords loue and vnto whom he hath sealed and assured pardon of their sinne they do know they haue cause to expect the reuelation and shew of their happinesse being heere tossed with sundrie waues of perplexed miseries and being sure there to arriue from a tempestuous voyage to a most blessed hauen And it is ioyfull to a Christian to bee deliuered from this careful life wherein euery day is the messenger of fresh sorrowes and wherein hee findeth his corruption so burdensome so as though Paul was taken vp into the third heauen 2. Cor. 12.4 yet hee cried Who shall deliuer me from this body of sinne For heere wee know our selues to be scarce worth the ground we go on we are so worne with care and so ground with affliction but then we shall enter into the presence of God and dwell with him perpetually To be short many haue beene so rauished with this ioy which wee see but as in a mist as they haue not onely giuen vp themselues to naturall death but euen suffered violent death embracing it as chearefully as the souldier that comes after his valour shewed to be made a knight or as the King that goeth to his
him in spirit and in truth Now if any be so audacious and bold to aske why God was so sharp in smiting his creatures for the sinne of man Answere first with S. Paul Rom. 9.20 O man who art thou darest plead with God and call him to an account for his doings his secrets are too high for thee and his wayes past finding our Secondly if the creatures had not been punished with man and that he by his particular sin had not procured a generall curse then could not man in his weaknesse haue made any vse of the creatures in their innocencie vnlesse they had fallen with him for they had not been subiect to vanitie to haue been slaine and deuoured of men if in themselues they had not been accursed Thirdly God did not punish them in respect of themselues but in respect of vs for we know the children are punished for the reason of their parents not for any fault committed in their persons but for that the parents haue so highly transgressed the Princes lawes for by this he hath forfeited to the King what should haue descended to his children and this we thinke no hard part in an earthly Prince vnlesse it be in the case of Ahab who tooke the eschete of Naboths vineyard by a false plotted accusation of a supposed blasphemie against God and the King 1. Kings 21.13 then must we needs thinke that the King of heauen who cannot but giue righteous iudgement hath not dealt hardly in punishing and subduing the creatures to this subiection Adam hauing in his creation the rule giuen vnto him ouer them as a father hath ouer his child howbeit the Lord in this gaue no principall or set blow to them but only stroke them as it were through the sides of man that after that fall we might be punished euen oft times in the vse of them If any aske againe why God should thus proceed in making our wound the wider by punishing vs in his creatures since before the curse pronounced on them Gen. 3.15 the Lord had pardoned the guiltinesse of the sinne by the promised seed of the woman Answere This was the wisedome of the Lord in two respects first in respect of his elect secondly in respect of the reprobate for in regard of the elect they are not punishments for sinne the bloud of the womans feed hauing by vertue of Gods promise washed away the guilt of it but because there is yet a remnant of corruption there being much filth Iohn 13.10 hanging on our feet therefore they are as chastisements to increase the measure of our sanctification and the labour in purging and keeping our selues cleane by repentance and a holy life but now to the reprobate they are tokens and forerunners of Gods iustice and of the sword of vengeance which they shall feele heereafter among the damned so that when wee see the heauens made brasse aboue vs and the earth yron beneath vs the one withholding the raine the other not yeelding her fruits but suffring it to die in her wombe this is to vs but a chastisement for some passions vnsubdued or for some sinnes vnrepented of but it is a scourge and reuenge vpon the reprobate mingling his reioycing with repining and his store with grudging that the want of that he seekes may be as a fretting canker in his soule to fill vp the greater measure of his sinne verifying those speeches of Iob Chap. 8.14 His trust shall be as the house of the spider and Chap. 11.20 his hope shall be sorrow of mind For as for them that loue the Lord he vseth foure speciall remedies to make them fit for heauen first his spirit to guide them secondly his word to instruct them thirdly his chastisements to reclaime them fourthly death it selfe to end them and therefore when he correcteth vs in his creatures it is to see whether he can recouer vs as it were by the sight of another beaten before vs making them vnfruitfull that we might remember the want of our owne works mustering oft times the clouds together as if raine should fall yet staying it in the brest of the aire to put vs in mind of the hardnesse of our hearts and of the drinesse of our eyes that doe not weepe sufficientlie for our owne sinnes nor abundantly for the sinnes and abominations of the land it being as wee read Ezech. 9.4 an vndoubted marke of election set by the finger of God in the fore heads of his Saints to mourne and crie for the corruption and crueltie that is in a citie Againe we hauing formerly noted the seueritie of Gods iustice against sinne that we might auoid it so on the contrary we are to obserue his exceeding rich mercy both to the elect and to the reprobate that heereby we may be prouoked to follow him ãâã to what straites soeuer he shall cast vs his mercy to his chosen ãâã ââeth in this that though he hath laid such a curse vpon his ãâã âatures whereas they may lay the curse on vs as the cause and ãâã they knew their owne strength would deuour vs the Lord in âoue to vs and in power to them hiding it from them yet doth he force them to serue vs the vse of them all being sanctified and restored to vs in Christ and we being through him made owners and possessors of them for as Adam after his fall being secluded from the tree of life was thereby excluded from all the meanes that might maintaine life so Christ hauing by our vnion with him brought vs againe into the paradise of God where that rree groweth we are thereby endowed and inriched with all the creatures both in heauen and earth these being for his sake waiters and artendants on vs yea the very little ones that be elect as Christ saith Matth. 18.10 haue their Angels in heauen to defend them and as Dauid faith Psal 34.8 The Angell of the Lord pitcheth round about them that feare him Now his mercy to the reprobate is manifested in this that hee by his especiall hand and Commandement doth binde and restraine the creatures from rebelling against them for the heauens would fall vpon the whoremonger if God by his power did not chaine them vp the Sunne that shineth would scorch and burne the Vsurer if his force were not bridled by the finger of God the waters from aboue would fall like a sea vpon the blasphemer if they were not shut in by the patience of God yea all lewd profane and wicked persons should be melted by the heat stifled by the aire swallowed by the earth deuoured by the beasts choaked by their bread and euery creature would be auenged on them for the subiection brought vpon them if God by his prouidence did not restraine them for if they might haue their own wil they would surely do it Who is it saith God Ioh. 38.8 that hath shut vp the sea with doores that her proud waues cannot passe oner but I It is the Lord Iob. 39.12
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
to her wallowing in the ruire Some will say True it is the spirit may bee quenched in ãâã hypocrite but neuer in the elect as 1. Iohn 3.9 Hee that is borne of God sinneth not And whom God loued once hee loueth alwaies This is true but then looke that thou stand vpon good and sound euidence when Sathan troubles thee for thou knowest how the burning lampes went out how the seed in the blade came to nothing and it is certaine that a man illuminate may sinne against the holy Ghost and therefore see that thou hast good title and groundest vpon good interest when thou shalt bee vexed with temptations For Rom. 8.13 if wee liue after the flesh wee shall die and as many as are led by the spirit of God they are the sonnes of God and who hath this spirit looke 1. Iohn 3.14 We are translated from death to life because we loue the brethren for hee that hath a soule must needes breath and he that hath the spirit must needs fulfill the fruits of the spirit Secondly albeit the elect haue receiued an euerlasting spirit whereof the Lord can neuer repent and which can neuer vtterly be quenched yet let vs feare and tremble for in the elect it may so bee obscured and ouerwhelmed that some of the graces of Gods spirit nay most of the graces yea the chiefest of the most nay all almost of Gods graces may in them be quenched as Dauid praieth Psal 51. Lord create in me a new spirit and yet he had it in him for in the same place he saith Lord take not thy spirit from me So as this exhortation not to quench the ââârit hath a double fruit in the hypocrite to make him vnexcusable in the elect to make them more circumspect and carefull in their conuersation for we must not be secure in as much as albeit the spirit of God in those that be his cannot bee absolutely quenched and wholly put out yet there may bee a great abatement of the spirit as not to be recouered without great touch and terror of conscience For first while a man feeles the presence of this spirit there is giuen him such ioy and with that a singular peace in the inward man and such securitie of his saluation that he feeles the loue of God spiritually to do him as much good as his meat and vpon this assurance he doth as it were behold the heauens open for the Lord to embrace him liuing or dying and he knoweth himselfe to be sealed vp in the blood of Christ vnto eternall life Now if this spirit be gone absenteth it selfe in spirituall operation together with this is our former ioy abated and the foundation of our hope begins to be shaken and being weake of our selues we are surprised with many feares and suspecting our selues to bee cast from the feare of God and our sinnes arising and flying vp like smoake in our eies we almost are brought to the case of Cain Gen. 4.12 to thinke that whosoeuer meeteth vs will slay vs. Secondly as vpon the enioying presence of the Lords spirit there springs an vnspeakable ioy and comfort in our hearts and we find that the Lords loue breedeth in vs an heauenly assurance of eternall peace and filleth our hearts with a mutuall and reciprocall loue of God our loue streaming and flowing from the well head of the Lords loue then it followeth that the lesse we feele the Lords loue toward vs the lesse we loue him againe and then we droope and languish in our selues our praiers be faint our meditations cold and when we should watch we with the Disciples fall asleepe and we feeling not the life of the spirit Mat. 26.43 we are greatly abated in our loue of holy and Christian exercises and we then only keepe a generall course in our profession and performe euery good thing as it were tedious vnto vs like Eutychus Act. 20.9.10 who came to heere Pauls sermon but was ouercome with sleepe Thirdly when the spirit is abated by the diminishing of the Lords loue towards vs and the withdrawing of our loue from him then because we haue grieued the spirit the Lord suffereth vs to fall into fearefull and presumptuous sinne as hee did suffer Dauid to fall into the sinne of whoredome with Bathsheba aggrauated with the murder of Vriah wherein hee lay frozen by Satans subtilty nine monthes at the least before he confessed it to God for it appeareth 2. Sam. 11.27 that the child was borne before Nathan the Prophet came to him and howsoeuer no doubt he could no more escape the pricke of conscience then he could stay the panting of his heart yet before that time not a word to God of any serious humiliation for his adultery So as neuer any of Gods children sinned more grieuously then he Mat. 26.70 except Peter who was not so much kindled at the fire of the high Priest as he was cold in his soule for first he lied in that he said hee knew not Christ secondly burst foorth into swearing and thirdly gaue himselfe to the diuell if it were he that was with Christ which the Lord most iustly suffered to befall him as a great chastisement since he neglected the louing forewarning of his master and though hee was neuer so much elect yet would the spirit neuer comfort him till he had with drawne himselfe to bewaile his sinne bitteââ All which is liuely expressed Cant. 3.1 In my bed by night saith the church I sought him that my soule loued I sought hââââât I found him not I went and rose and walked about the citie and by the streeâs and by open places I sought him but found him not thereby to declare that when the Lord once withdraweth his face from vs how hardly we shall win his fauour againe Fourthly when the Lord hath suffered vs to fall thus farre as we shall euen seeme to be swallowed vp of hell already though in the end he will restore thee yet first he will suffer thee to beare the shame of thy sinne in this life Gen. 9.23 1. Sam. 15.14 as Noah for his drunkennesse to be a scorne to his owne children and Dauid for his adultery to bee thrust out of his kingdome by his owne sonne which was such a griefe to him as all the ioy of his sonnes life did not so much comfort him as the sorrow of his death did wound him he mourning for Absolon 2. Sam. 19.33 as if he had doubted of his saluation But happy is hee that hath the thornes in his sides in this life and that is afflicted heere for though the Lord will neeuer take his louing kindnes from thee yet he will scourge thee not for any satisfaction of his iustice for Christ hath paied all but onely for a chastisement Lastly besides all this when the spirit is gone and abated it shall be such a terror to thy conscience such smart and vexation to thy whole minde as thou wert better bee almost
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
the time from vanitie and walke worthy of that calling wherein God hath set vs. Thirdly if Satan cannot blow out the fire of the Lords spirit in vs by this but that wee resolue in our hearts to doe some good if we will needes doe it he perswades no to doe it by and by but to pawse vpon the matter and to procrastinate and defer it by this reason We may as well do it another time as now But wee must labour the contrary vnlesse wee will suppresse the power and soundnesse of the spirit for if we be not apt to day we shall be lesse apt to morrow and it is good to take the time while it is offered for we know not whether our life shall passe this present occasion Christ commeth not to thee at all times and therfore if he knocke now and we let him not in though hereafter we pine away with the desire of hauing him wee shall not get him according to that speech of the Prophet Esay 55.6 Seeke the Lord while he may be found and call vpon him while he is nigh for though he suffereth long yet will he not be mocked Therefore in doing good we must resemble and be like those that hauing earnest businesse as soone as they wake in the morning start out of their beds to auoide and shake off their sluggishnesse and say not as the stothfull doe Prou. 6.10 Yet a little sleepe yet a little slumber c. for when we are mooued and resolued to performe any good thing we may not grieue the spirit by deferring it but we must do it presently like Abraham Genes 18.6 who made haste and ran in to prepare meat and entertainment for the Angels for we must not looke vpon the clouds if we will sow nor gather the winds if we will reape nor defer good motions and actions if we will receiue comfort by them Fourthly the spirit is quenched by this If Saâhan cannot make thee lust against good nor spend thy time ãâã trifles and to no good purpose nor to deferre the good thou hast resolued to doe by some by-thought that hee shall suggest if thou wilt needes do it then he striueth to make thee doe it languishingly droopingly and coldly and thereupon perhaps thou makest a few praiers but when thou findest the comfort not so great as thou wouldest or as thou hast felt at other times then thou breakest off and euery good exercise though ãâã bee short seemeth tedious vnto thee But the spirit must labour the cleane contrary as to do good things so to doe them seriously for the worke of the Lord must not bee done negligently Though therefore thou findest thy selfe vndisposed to holy exercises yet striue by continuance in them if it be possible to make the spirit easie and though at first thou feelest great difficultie in praying yet resolue to continue in it some long time in ripping vp thy sinnes by praier and if at the last by often strife thou canst come to pray with ease and to feele the sweetnesse of the Lords mercy comforting thee in thy perplexed thoughts and in thy weake petitions it is a notable signe of thine election Lastly Sathan would quench the spirit by this if we will not bee worse he would make vs not to be better nor to goe forward in religion We will all graunt that we must professe the Gospell now since Sathan cannot weane vs from this opinion hee laboureth to keepe vs at a scantling in this porfession but it is certaine hee that goeth not forward in the porfession of the truth goeth backeward Hast thou not more zeale now then thou haddest when the Gospell was first brought thee then feare lest the spirit bee much quenched Wouldest thou haue a man stand at a stay till he come to his full stature or one halfe cured to send away the Physition or eat and not be nourished or spend of thy stocke and not increase it And why shouldest thou not bee as wise in the spirit as in these things Wouldest thou haue the Israelites make league with the Canaanites Deut. 7.16 No they must not cease till they haue cast them all out of the land And so if thou bee at league with any sinne it hindereth thy growth in religion and if thou come not to a full and perfect age in Christ thou canst not bee saued Thou must know though thou hast thy lampe burning yet the oile wasteth with flaming and if thou haue not oile to supply thy want thy light will goe out and thy selfe shalt sit in darkenesse Yet so farre hath this policy of Sathan preuailed that many who in King Edward and Queene Maries daies were zealous for the Lord are now frozen in their dregges and they that before heard the ioyfull message of saluation with singular comfort and could not haue their thirst staled but by the waters of wisedome are now by this long peace growne secure and waxen neither hot nor cold Of these men to say no worse they are right Laodiceans against whom the wisedome of the holy Ghost long since pronounced a fearefull doome that the Lord would spue them out of his mouth for shall Christ who is his Fathers counseller while he was in the flesh increase in wisdome Luk. 2.52 and shall we who are as blind as Beetles thinke it enough for vs to retaine the rudiments and first principles of religion and not to wax strong and able in the truth of God Nay certaine it is if we continue children in vnderstanding and do not grow from loue to patience 1. Cor. 14.20 2. Pet. 1.5 6. from patience to temperance from one grace of God to another if wee increase not I do not meane in peeuish and preposterous zeale but in sound substantiall zeale and from being fed with milke to desire strong meat it shall be as lothsome for the Lord to take vs that be thus decayed in our soules and which from good substantiall Christians are falne to bee most miserable beggerly banke-rupts as for a man to receiue againe into his stomacke that he hath once gorged vp As Satan therefore laboureth to quench this spirit by our coldnesse in religion and by standing at a stay in Christianity so let the spirit of God in vs striue for the contrary Reu. 22.11 that he that is righteous may bee more righteous and that wee may increase in faith and bee daily set on fire with the zeale of Gods truth for we may not bee worse than the ground which by the raine is made more fruitefull not then the herbes which by the Sunne are made more flourishing Heere some will say he that is once faithfull and whom the Lord hath once sealed that man cannot haue the spirit taken from him therefore though the operation and working of the spirit be for a time hindered and interrupted yet it shall bee restored againe because the Lord hath promised that whom hee loueth he will alwaies loue It is true that
mire by this token that the Gospell hath saued thee from hell For the second benefit it was singular fauour to be freed from the former misery but the Lord together with that hath aduanced and raised vs to speciall dignity that of the bond-slaues of the diuell we are made heires not of this world onely but of the world to come fellow heires with the Lord Iesus to be beloued with the same loue and to tast of the same glorie Iohn 17.22 so as wee may say with Ioseph Thus and thus bountifull hath the Lord beene vnto mee how can I then commit such wickednesse against the maiesty and in the presence of so good a God Hence learne since the Gospell exhorteth vs by this sauing argument to reformation of life whensoeuer we are assaulted inwardly by our owne lusts by the instrument which is the diuels to vse the benefit of this saluation to stay vs from that sinne we are tempted to let it be it were to wantonnesse then let euery of vs argue thus with himselfe And what shall I vse the members of Christ bought with such a price as the blood of the Sonne of God and shall I make them the members of an harlot 1. Cor. 6.15 shall I thus requit the Lords kindnesse and so lightly esteeme the riches of his mercy Why now hee doth not command to performe the law and so be saued but because I am already saued he doth beseech me to amend my life and shall I set no more by all his benefites bestowed both vpon my soule for instruction and vpon my body for health and comelinesse shall I not remember the manifold temptations he hath freed me from and the multitude of his compassions extended towards me shall I make no more reckning of his fauour that hath bestowed on me so many graces and pardoned so many sinnes Far bee it from me that aduisedly and deliberatly I should so despite the Lord as to grieue his spirit and dishonor that God that hath giuen me Christ out of his owne bosome and with Christ all things else and through him saluation Now for the instruction and first for the things we are to forbeare the first is vngodlinesse that is not onely the superstition of the heathen and palpable Atheisme but all carelesse seruing of God when men regard nothing lesse then the purity of a good conscience in the seruice of God and when they little respect the true worship of God but onely make a shew and a semblance to serue him so as the word vngodlinesse doth signisie all dispising of him openly or seruing of him negligently Now all vngodlinesse prophannesse and urreligiousnesse doth touch first the exercises God hath appointed to testifie our sincerity secondly it toucheth God himselfe For the first when wee come to heare the word or to pray if we doe not perswade our selues that hee that despiseth the teacher despiseth God as wee may see Luk. 16.29 by the answer of Abraham to the rich man They haue Moses and the Prophets let them heare them And further if we doe not beleeue that what so is preached out of the Bible shall as fully be executed as if it were now performed as we may see Reuel 22.19 this is open vngodlinesse and for this diminution of the truth of Gods word his part shall be taken out of the booke of life for a man must iudge of vngodlinesse by the effects of vngodliness as to say a mans good meaning is good beleefe for then was Vzziah vniustly punished and smitten with the Leprosie for burning incense vnto the Lord 2. Chron. 26.19 for his intention was good but his action was accursed because it was not for the King to deale in the Priests office So when we heare men say It were no matter if there were no more going to Sermons since there is no more following of them these and the like are speeches of open vngodlinesse for did euer any man grow colder for sitting by the fire or leaner for eating of bread The second thing to be eschued is worldly lusts which be two fold first to lust after vnlawfull things which be either the fleshly desires of a carnall man in himselfe or which may hurt our neighbour either in name goods or body Secondly when we lust after worldly lawfull things vnlawfully and immoderatly both which are set downe in three generall points by Saint Iohn 1. Ioh. 2.16 first the lust of the flesh that is that the flesh would liue at ease as we may see by she reasoning of the rich man with himselfe Luk. 12.19 after great store gotten Now soule saith he liue at ease eate drinke and take thy pastime Secondly the lust of the eye to liue wantonly and to haue an adulterous eye as Euah had that could not see the fruit but shee must eate it Genes 3.6 and as Achan had Ioshua 7.21 that could not see the Babylonish garment but hee must haue it and as Shechem had that could not see Dinah but hee must rauish her Thirdly the pride of life that is the desire of honour and thirsting for preferments in this life for it is impossible for that soule that is surfeited with these things to carrie any true loue toward God or any burning zeale toward his truth And these bee they that wrought so forcibly with our first mother in yeelding to the first temptation that euer was in our flesh for first the apple seemed faire to the eye Gen. 3.6 secondlie it was good for meate thirdlie it was good for knowledge which implied pride of life shee thinking thereby to bee as wise as God These three the Gospell denieth vs of when we sauour so of them as our greatest care is to enioy them and wee affect them more then the righteousnesse of Gods kingdome And as the Gospell teacheth vs to forbeare these things so also doth our Baptisme for who so is dipped in the water which representeth the blood of Christ hee is thereby instructed to denie himselfe and to hate the workes of the diuell this being a Sacrament which not onely sealeth to vs remission of sinnes in the blood of Christ but also sanctification by the spirit of Christ which consisteth in mortifying the old man and quickening the new The first standing on these two first death secondly buriall that as wee beleeue Christ to bee dead to obtaine pardon for all our sinnes so we beleeue that hee by his obedience obtained the spirit of God to mortifie all our corruptions and when hee went into the graue our old man was buried with him that we might bee raised vp with him to newnesse of life and this is set downe 1. Peter 1.2 where he saith We must suffer in the flesh that is die in corruption and in sinne daily euen as Christ did in his bodie And he that doth not crucifie his affections performeth not his vow in Baptisme nor cannot chalenge any part in Christ his death for he is said to
would haue beene glad if his purpose might haue beene confirmed by the Lords mouth And as it fareth with the sicke patient who affecting some meate hurtfull asketh the Physitian whether he may eate it or no who hauing the regiment of their bodies and knowing their disease telleth them no in no wise yet so strong is their appetite that they wil take it and onely would haue bene glad if the Physitian would haue approoued it So men will come to know the nature of sinne which being described to be vgly in it selfe yet seeming beautifull and gainefull in their affection they will stil embrace it shewing themselues to haue descended of that young man spoken of Matth. 19.16 who would needs bee questioning with Christ how he might goe to heauen and when he touched him in his wealth which he made his god as that he must fell all it is said hee went away sorrowfull for hee had great possessions Secondly obserue heere the order the spirit vseth placing iust dealing after sober liuing as if it were impossible to looke for true dealing where sobrietie went not before and therefore we hauing gone beyond the proportion of our old fathers and exceeding that sobrietie which was the auncient renowmed vertue of this age and nation iustice and iust dealing cannot haue her due course but the cloth must needs be stretched to maintaine our superfluities so as that of Ioel 1.4 fitteth for this What the Canker-worme hath left the Grashopper hath deuoured what the Grashopper hath left the Catterpiller hath deuoured c. So wee by the same proportion may saie in these daies That which purchasing which enlargeth it selfe like hel hath left that sumptuous building hath deuoured what this hath left magnificent furniture hath deuoured what this hath left pride of life hath deuoured and what this hath left ambition hath wasted for great men must be bribed and then poore men must needes be racked And therefore it is certaine if reformation beginne not at our selues that wee can pull downe whatsoeuer exalteth it selfe aboue the compasse of modestie comelinesse and sobrietie wee shall expect little trueth and iustice to others Thirdly obserue what this is commandeth vs to deale iustly it is not the law in terrour of death but the Gospell euen because the Lord doth purpose to saue vs by this grace so as it is a suite commended vnto vs by such a speciall token of the price of saluation as wee cannot chuse but performe it with great care vnlesse we will shew our selues greatly vnthankfull and prooue our hearts to be more then flintie Ieremie conuinceth Ierem. 35.14 the obstinacie of the Iewes by the example of the Rechabites who refused to drinke wine offred and set before them because their father Ionadab had so commanded them Heereupon saith the Lord Iuda I haue warned thee often but thou wouldst not incline thine eare nor obey me Of which example we must make this vse Rechah spake to his children but once the Lord hath spoken to vs often to liue religiously he was but the father of the flesh God is the father of our spirits his commandement was hard and his yoke heauy to forbeare the vse of lawfull things and necessarie as not onely to forbeare wine but they must neither sow nor plant and yet they kept it the Lords commaundement is that wee surfeit not with the cares of this life and that wee deale honestly with our brethren Rechah promised them but to liue long on earth our Father for our obedience hath promised vs eternall life so as both hee that commaundeth is higher and the reward that is giuen is greater Now followeth the third thing that is to be embraced and that is a godly life for it were absurd to be precise toward men and to deale wickedly with God and all is abominable if our religion toward God exceed not our righteousnes toward men To know what godlinesse is shall bee best discerned by the contrarie and vngodlinesse is three-fold first the worship of a false God secondly the worship of a true God falsly as the Iewes that executed the Lord Iesus and Paul that persecuted the Church of Iesus they did thinke they did God great good seruice thirdly such as worship the true God in a true seruice outwardly but with an vnzealous heart like Iudas that followed Christ and yet betraied him 2. Tim. 4.10 and like Domas that forsooke Paul and embraced the world yet did hee not returne to his idols againe and in truth there is no difference betweene these two last for it is all one to serue him fantastically as did the Pharisees as to serue him coldly as did the Laodiceans but now godlinesse is opposite to all these and is a true seruice of a true God in a true religion with a true heart And this is soone discerned by our affections for if we can tremble at the word preached and be possessed with the spirit of feare at the least offence and sinne which we can commit because we know that the maiestie of God is displeased and the spirit of God grieued and if from this feare doth spring sorow and from this sorow care of recouering our fall againe and when wee are cured can resolue and strengthen our selues in patience to goe vnder the yoke of afflictions and vnder the wheele of death for the truths sake we may assure our selues our paths are straight and that in our iourney toward God our feet be shod with the preparation of the Gospell of peace not any way to be distracted with cares nor distrustfull with the troubles of this life Hence obserue that none are to be commended for their sobrietie and honestie vnlesse also they be religions which is proued thus None are honest but they that be cleane in heart no mans heart is cleane that is not purified in conscience and none are purified in conscience without faith and none haue faith that are not zealous and religious toward God for faith striueth by praier with God Thou wilt say loue is the fulfilling of the law but this loue toward our brethren implieth and of necessitie presupposeth a loue of God which constraineth vs to loue man for no more then a man can loue God and hate his brother no more can he hate God and loue his brother and if he loue God in this is euer included a loue and zeale toward his glorie Againe if we take the loue of our brethren to be that Paul speaketh of 1. Tim. 1.5 it is then agreed for then it is loue from a pure heart a good conscience and a faith vnfained which being grounded on Christ is the foundation roote and well head of all honestie and iust dealing Lastly obserue hence that the godlinesse here spoken of must haue two properties for first it must not be hidden in the heart but fruitfull and visible to the eie that the world may see it secondly we may not deferre our godlinesse but it must be
his innocencie wherein he was created and therefore now since the Lord recouered vs being lost he hath more care of vs then to trust vs with the cariage of our owne righteousnesse and therfore hath committed it to him whose loue faileth vs not and of whose abundance euery of vs are filled Now this the Iesuites doe greatly scorne and call it a new no righteousnesse if we be not iust in our owne persons and they say that God cannot be iust if he make a man iust through the righteousnesse of another and not in himselfe Take heed say they of the glosse of the Caluinists who hold that our righteousnesse is a thing onely inherent in Christ which is a fantastical imputatiue new no righteousnesse whereby we conceiue that to be in vs which cannot bee found in vs and they say the Iesuites count it more to Gods honor to take him to be iust that is not so then for God to make him iust through his grace that was wicked Further the Iesuites say that God at first iustifieth meerely by grace but after so qualifieth a man as after his conuersion he hath righteousnesse inherent in him and so not imputed and this is mans righteousnesse because it is in man but Gods righteousnesse because it commeth from God To this we answer and agree that God iustifieth the wicked but it is blasphemie to say that hee iustifieth the wicked continuing wicked and we hold that wee are made iust through the obedienceof Christ communicated to vs and as Christ for vs was made sinne who of himselfe had no sin so we in Christ are made righteous being of our selues vniust And wheras they say that God after a mans conuersion doth qualifie him with some habituall matter whereby he is in himselfe iust before God we say that he iustifieth no man but after his calling when he giueth him the spirit of regeneration whereby he is chaunged in his affections and reformed in his life which is as water where bloud hath gone before by bloud to cleare him from the guiltinesse and by water to cleanse him from the filthinesse of his sinne so as we say he is not wicked after his calling 1. Ioh. 5.6 but God then maketh him partaker of the first fruites of the spirit witnesse his conuersation and by this effect he is declared to be iustified in the bloud of Christ Yea but say the Iesuites your opinion cannot be sound since righteousnesse giueth a denomination that such a man is righteous before God and it is such a qualitie as a man cannot be said to be iust in the iustice of another no more then to liue by another mans health Now this is true of formall qualities but not of iudiciall imputation for as a payment made by another dischargeth the obligation and maketh the principall partie no debter so the iustice of God being satisfied in the death of Christ wee are freed from that penaltie we had incurred and acquitted of that debt we did owe which we should haue paied had not Christ done it Hereupon the righteousnesse of Christ is called a garment which we haue not by birth but as a thing that commeth from without so as the righteousnesse of Christ confisting in the couering of our nakednesse as a garment prooueth that that whereby we are imputed righteous is not a thing abiding in vs but a thing laied vpon vs in the loue of Christ Yea but say the Iesuites what iustice is this in God to accompt a man righteous in anothers righteousnesse or to account him a sinner that had no sinne True it is it is another mans righteousnes if we speake of the inherencie but yet our righteousnesse and not his onely as he is our person our Christ and our Sauiour Ioh. 17.23 and it is ours since wee haue him whose it is and this maintaineth Gods iustice to punish Christ in our person and to iustifie vs in his in respect that he is in vs and we in him and so doth he neither punish the innocent nor iustifie the wicked And for this cause it is said that we are flesh of his flesh Ephes 5.30 and bone of his bone which must not be vnderstood of any incarnation grosse naturall coalition and mixture of his flesh and ours for then the reprobate should haue this righteousnesse aswell as the elect But as it is said in mariage man and wife are but one flesh not meaning thereby any coniunction of natures but still they remaine seuerall but onely because by couenant and promise they are to separate their bodies one for another so is it to be vnderstood not that we with Christ are conioyned in substance but yet more nearely conioyned then any naturall or artificiall vnion and more truely but yet spiritually then the husband is to the wife the members to the body the branch to the tree or the meat to the body that it nourisheth which must alwaies bee taken mystically And in this respect when wee know that Christ is truely ours that God giueth life and this life is in the Sonne and this Sonne is in vs it followeth that wee are not saued by his righteousnesse but by our owne his person being made one person with vs not really in substance but spiritually and yet not subiect to fantasie onely for wee are indeed in Christ and not partakers of his spirit onely but of his flesh also according to that of Christ Iohn 6.50 Vnlesse ye eat my flesh and drinke my bloud yee haue no life in you not that wee eat the verie flesh of Christ with our mouth but leauing the grossenesse of substance we do truly feed on him by faith spiritually and we are made not onely partakers of his benefites but of Christ himselfe as it is said He that hath the Sonne hath life not the benefits of his life but life it selfe so as we are ingrafted not into Christ his death but into Christ himselfe and Christ dwelleth in vs as himselfe speaketh Iohn 6.56 And wee are made not one soule with Christ in desire nor called spirituall because we are ioyned to him in spirit for wee are ioyned to him in bodie allso yet is it called spirituall because it is wrought by the power of the holy Ghost by faith in this life and in the life to come by the very aspect and beholding of God and the irradiation of the blessed Trinity And although we are not able to conceiue and vnderstand this it is no maruell for it is a great mystery a mystery of all mysteries surpassing the excellency of an Angels conceipt only adore it and beleeue it and labour not to compasse it by the weaknesse of thine vnderstanding which shall neuer be truly vnderstood till we see God face to face Heere may be demanded how Abraham could bee one flesh with Christ seeing that he died long before Christ was borne Notwithstanding this be so yet Abraham and all the rest of the Fathers through their
he must sauour of death which cannot be proued by this The wisedome of the flesh is enmitie to God but he that is borne of God cannot be Gods enemy on the other side hee that walketh in the wisedome of the flesh obeieth not the law of God and by consequent saith the Apostle cannot but sinne Whereupon it followeth that they that liue after the inclination of the heart of man cannot please God and so cannot bee saued now hee that is in Christ cannot but please God because he cannot but performe his will Another reason that being a true Christian a man cannot but amend his life is taken out of Rom. 6.5 Whosoeuer is made partaker of Christ is made partaker of the death of Christ then is he dead to sinne proued thus Christ by his death deserued not onely remission of our sinnes but also to haue the holy Ghost in those that bee his to mortifie their sinne and this spirit cannot bee idle but worketh and his worke is to dââtroy oââânemie that is sinne Lastly it is proued thus Whosoeuer is in Christ hath the spirit of Christ he that hath this spirit liueth in the spirit for the life of the spirituall man is the Lord Iesus euen as the life of the bodie is the soule and hee that hath a soule must needs breath and walking Galat. 5.24 in the spirit hee cannot fulfill the lustes of the flesh for the flesh and the spirit bee contrary And vers 24. it is said They that are Christs haue crucified the flesh with the affections thereof and who these bee appeareth 1. Peter 4.2 such as suffer in the flesh and these be they that cease from sinne Now then for thee to say thou art flesh and blood is not a shelter pleadable when thou art reprehended for sinne for he that is a good Christian cannot but forbeare it and if thou art all flesh and blood then hast thou not the spirit of God which is proued 1. Corinth 6.16 Do you not know how he that coupleth himselfe with a harlot is one flesh with her and hee that is one flesh with a harlot cannot bee one spirit with Christ Iesus Euen so for wrath toward thy brother thou saiest thou canst not loue him Consider that if the Lord should iudge thee out of thine owne mouth thou couldest not bee saued Thou wilt say the iniury is so great as no man can put it vp but hee that is more then a man can doe it and if thou beest all man Christ Iesus will neuer put vp thy name among the Saints Looke 1. Ioh. 5.3 Hee that is borne againe counteth all the commandements of God light so as if thou be of God it is an easie matter to forgiue the brother If he repent not of the wrong done vnto thee leaue the vengeance to God Rom. 12.20 and heape thou coles of fire on his head and if he do repent and seeke reconcilement it is the easier to forget it and flesh and blood doth pity the case of the suppliant For the third point which is the way how to assure our selues to be the sons of God wee must learne that there is no so certaine a marke to discerne a man to be of God as holinesse of life not but that Gods children may fall most grieuously and blemish their profession most foully but that if Sathan happe to blindfold them that they goe astray yet with the lost sonne they will returne with double sorrow and vnfold to their shame their owne sinne Example wââere âf wee haue in Dauid who though he was ingaged to the Lord by his many benefites that tooke him from the sheepe-hooke and gââe him a Scepter that by his protection had made him escape the snares of his enemies and by his mercy had freed him from many tribulations yet did he fall into great vncleannesse euen the sinne of adulterie 2. Sam. 11.4.5.6.7 which by the law of God deserued depriuation of this humane life When he had done this hee glauered and flattered with the womans husband and bad him goe home to refresh himselfe with his wife seeking thereby to father the bastard on him When this succeeded not he thought to make him drunke that he might thereby bee more irritable to lust and so to haue gone to his wife And though Vriah answered hee could not doe it because the Arke of the Lord was in the field which had not Dauid beene desperatly sicke in his soule how could he haue beene so forgetfull of the Lord as to haue dealt so with him that was no Iew but a conuert to religion heereby to make the name of the Lord euill spoken of Yet when this preuailed not hee went further and vnto adultery hee added murther that hee might make his sinne knowen and his vnholy life to appeare both to God and man and carry as the greefe of it in his heart so the shame of it in his fore-head And in this hee wrought worse then Iesabel for hee made Vriah the instrument and messenger of the letters for his owne execution yea hee sent them to Ioab who had himselfe beene a murtherer which might harden his heart in that sinne seeing Dauid that was the King not onely a fauourer but the cause of such bloody actions And after what manner should this be done namely that hee should fall by the sword of the vncircumcised a most ignominious and shamefull and grieuous death for so Christian a Gentleman and that hee should so murder him as to colour the grieuousnesse of his fault not hee alone but many other should die innocent and that hee should continue senslesse in this sinnefull course by the space of a yeere yet when it pleased God to cure his disease of hypocrisie and to cleare his eyes that hee saw not his sinne but his chaine of sinnes beâââââim then he calleth himselfe not a man of blood but of bloâââ ând then âis conscience is open to grieue for it and then with his teares he washeth away his vncleannesse and wallâââââs a man cleansed and purged from his filthinesse So as if aây bee a whoore let her remember the teares of Mary Mâgâalene if a persecuter of the Saints let him repent with Paââ Luk. 7.38 Gal. 1.15 Mat. 26.75 if a murtherer let him soundly confesse his sinne with Dauid and if he be Apostasied weepe with Peter for these be the workes of righteousnesse whereby they are knowen to be of God And seeing others deliuered from the pit wee must learne as Dauid saith Psal 56.3 to feare and to trust so as wee must alwaies feare to fall into the sinne before being fallen we can trust to bee deliuered for this is one part of the righteousnesse of Gods children to tremble at the sight of sinne and then shall wee neuer swallow it without remorse Secondly from hence learne that a man may know in what state another man is If I see thee a despiser of religion a profaner of the Sabbath a butcher to the poore and an vncleane liuer what shall I beleeue thee to be but the child of the diuell for this may I know by thy fruites Why but loue biddeth you hope the best 1. Cor. 13.7 and beleeue the best True it is loue biddeth me beleeue all things but not a sow to bee cleane wallowing in the mire or a dogge not to bee filthy that is regorging vp his stomacke Mar. 6.44 or that grapes can grow vpon brambles or that mercy can bee found in the heart of an vsurer or that thornes may bee touched and will not pricke For as loue bids mee not to determine too soone so not to bee abused too late and God bids me looke vpon the tree to iudge of the fruite I may say thou art in the state of damnation for by thy snarling I know thee to bee a dogge Mat. 7.6 and I see thy heart through thy hands but whether thou shalt be finally damned I leaue thee there for the Lord may haue mercy on thee vpon thy repentance I may come to the tree and say heere is no fruite or here is small fruit or heere is bad fruit but I cannot say Neuer fruit grow on thee heereafter as Christ did Mark. 11.13 And it is not the commers to Sermons but the doers of Sermons
calleth them Rom. 7.5 that is but flesh and bloud and therefore the perturbations of sinnes doe worke inwardly in the members of a naturall man wherein we must make a difference betweene perturbations and affections wee hauing affections in vs by nature for when wee were in our integrity we had the vnderstanding and knowledge of God and of his will yea and wee had affections to performe his will but after the fall these affections were peruerted for where before they were fixed on God now they are setled on sinne but for perturbations they arise and proceede from the corrupted root of nature it being a sinne deriued from originall sinne so that if a man die in the wombe the Lord hath enough to condemne him but if he liueth after his birth then vpon this originall sinne there worketh the perturbations of sinnes which heapeth greater condemnation vpon his head And this is the condition of the vnregenerate that all they doe is sinne it being but the some and fruit of the sinne that lieth within for if a naturall man will bring forth fruit he must either doe that which is commanded or forbidden or else that is neither commanded nor forbidden as things indifferent to marry to eat to wash the hands and such like and euen in these hee sinneth for as to the cleane all things are cleane so to him that is polluted all that comes from him is defiled yea that which of it selfe is no sinne but a duty commanded as praier almes hearing the word and such like proceeding from him is sin because they rise not from a good root the heart being defiled nor tend not to a good end the glory of God not being respected so as we may truely say of them they doe the good they would not willingly doe and they doe not the euill thy would doe for what was all Pauls morall righteousnesse Phil. 3.6 wherin he was vnblameable but as the excrement of a dogge because it came meerely from a naturall man for they are not done for any loue to God or of his glory nor for any care of their brethren but onely for ostentation to reape praise and commendation of men that if a brother hap to receiue comfort by it it is beyond the intention of the doer and therefore all is fleshly and sinnefull Nay though the reprobate haue their repugnancy conflict in them both before the sinne committed and repentance for it after yet doth this nothing lessen nor extenuate the malice of their hearts nor make their sin lesse sinnefull for though their be a contradiction betweene the sinnes they commit and the light of nature and the iudgement of reason which they enioy yet is this but betweene the heart and the conscience the conscience checking controlling and pricking the heart for the sinne wherein they do not one whit exceede or goe beyond Medea the heathen that could say she saw better things but shee could not follow them for as one sicke of a lothsome disease doth languish and pine away which maketh all his frinds weary of him by meanes whereof hee bewaileth his owne case not for his sinne but for his disease and not for the cause of his misery but for the misery it selfe so the reprobate are said after they haue sinned not for their sinne but because their conscience accuseth them of their sinne not for hatred to the sinne but for feare of punishment for the sin which appeareth by this that hauing liberty and opportunity anew they fall a fresh to sinning and wallowing in the mire Therefore bee not thou high minded if thou beest a great Rabbin learned in the schoole-points of Diuinity if thou canst decide controuersies resolue doubts discourse of difficult matters for all this maist thou doe and yet sauour of the flesh and of death if thou konwest onely the letter of the Law and Gospell and doe not know the true vse both of Law and Gospell neither be thou puffed vp what euer thou art because thou resorts to sermons readest ouer the bible art able to cite many places in the scripture for these may be the fruits of a dead man to know the Gospell and to be ignorant of the vse of the Gospell that is how the Gospell teacheth thee to humble thy selfe in an astonishment of thy misery to mortifie thy selfe in hatred of thy sinnefull flesh to deny thy selfe in an acknowledgement of thy corruption and to lay fast hold vpon Christ who is the light of thy saluation for looke in Ier. 8.8 the carnall and vnbeleeuing Iewes could say they were wise and the law of the Lord was with them but the Prophet answereth that the law vnto them was in vaine and the pen of the scribes was in vaine and Esa 29.11.12 it is said that the vision was become vnto them as the words of a booke that is âââled vp which none can read because it is sealed which place teacheth vs that they which know the Law and which know it not it is as a booke shut vp to them though their iniquities bee sealed vp in it because they truely vnderstand not the vse of it their smell is so stopt with the sauour of the flesh that they peruert the vse of euery thing which God hath ordained for their conuersion Now if wee would take but a little view and looke into the world we shall see many thousands sauour the things of the flesh both in things vnlawfull and in things lawfull vnlawfully vsed The couetous man Iob. 20.13.14 hideth wickednesse vnder his tongue and keepeth it close in his mouth the adulterers neigh after their neighbours wiues like horses the vsurer is alwaies deuising how to deceiue the hypocrite commeth to the house of God to make it a cloake for his free passage to the house of an harlot many will seeme to liue after the rule of the second table but not of the first bragging if they haue done any good to their neighbour but neuer considering how many others they haue iniured nor how they haue prouoked God by the breach of the first table as profaning his Sabbaths blaspheming his name and raising vp other gods to themselues in their hearts preferring the second table before the first not weighing that the first is the ground and foundation of the second and the second to be but the fruits of the first and yet if they outwardly obserue the second it is but to a false end to satisfie their priuate and fleshly humour or to get open and publike praise of fleshly men like themselues so as if by chance they profit men yet are they abominable to God because they aime at a wrong marke making all the veines and current of their actions to end and runne into the maine Sea of the flesh they being such as of whom Christ speaketh Luk. 16.15 Yee iustifie your selues before men but God knoweth your hearts And if diuers be drowned in the filth of the flesh that heare the word of God Ioh.
5.25 then how many are there among vs worse then they that neuer heare it but thinke that which is in truth the onely food to preserue them the only poison to destroy them And if shee be dead that sauoureth so much of the flesh as to liue in pleasure 1. Tim. 5.6 then how many are there in the world as euill as shee that would neuer haue the Sunne to set vpon their delights but would haue their life without limitation that they might follow their sports And if he be dead that fals asleepe in his sins Eph. 5.14 then how many of this kinde are with vs that neuer tooke but one nap since their birth making the end of one sinne the beginning of another And if they be dead that walke according to the course of the world Eph. 2.1.2 then alas how few are liuing among vs many great starres falling from heauen to the earth daily that is many great professors being either ashamed or wearied of their precisenesse in religion falling away daiely renouncing that their faith wherwith they were once comforted embracing the world like Demas who shooke off Paul as if he had beene as pestilent as the viper that Paul himselfe shooke off Act. 28.5 And if he be dead that followeth not his calling faithfully Mat. 8.22 then how many such are there among vs that either through idlenesse neglect or through fraud and deceit peruert those means that God hath appointed for their increase And if he be dead which strengtheneth not himself in the things which remaine in him Reuel 3.1.2 then how doe we abound with such as want this zeale of supporting their faith suffering it daily to decrease and smothering and pressing it downe with the sent sauor of fleshly ease and preferment And if they be dead that haue not part in the first resurrection Reue. 20.5 then how many of this brood haue we that haue not yet receiued Christin true faith at all nor are awaked to any better life then they brought from their mothers wombe thinking too wel of themselues and for want of knowing themselues being not able to know Christ aright wanting this knowledge of him they are ignorant what benefit they may receiue by Christ and being ignorant of this it is impossible for them to partake of any benefits Christ bringeth they finding no better taste nor sweetnesse in them then there is sauour in the whit of an egge as Iob saith cap. 6.6 Therefore let wickednesse come form the wicked and let it be a bird onely of their hatching let them fill themselues with the bitter morsels of the flesh which turne to gall in their stomackes for God at length shall draw it out of their bellies Iob. 20.15 and shall cause his wrath to raine vpon them burierââ that call vpon the name of the Lord depart from iniquity and being borne of the spirit let vs distast euery thing that is not spirituall for in this opposition of contraries of the flesh and of the spirit we must cleaue as close to the blood of Christ and the water of a holy life as the fleshly men doe to the diuell and to the course of their corruption This rule then which the Apostle heere giueth to be guided and conducted by the spirit condemneth and conuinceth all them that haue such froth in their words and some out of their monthes that men are too full of the spirit and too vehement in the spirit taking vpon them like Schoole-masters to reach the holy Ghost how to speake but since the spirit taketh it vp as a phrase fit for him let not vs be ashamed to vse it as a garment fit for vs for the world hath beene full of scoffing from the beginning and though it ingendred in the flesh of Abraham yet came it from the bastard brood of Hagar Ismael being the first Gen. 21.9 that mocked Isaac And what was Elisha the worse 2. Kin. 2.23 for being mocked of the children or the Prophets the worse for being mocked of the people or Christ the worse for being railed on in the open Synagogue and mocked at in the iudgement hall and vpon the Crosse Mat. 26.41 Or Paul the worse for being called by Tertullus that flattering oratour Act. 24.5 a pestilent fellow and a mouer of sedition Hath not this beene the lot of the righteous since the beginning and the true badge of a Christian since Christs ascension For Isaack had the blessing both vpon his soule and vpon his seed notwithstanding the curse of his brother the Prophets went on in their calling giuing as Esay speaketh their backe to the smiters and their face to the nippers they were not dismaied and Paul continued worshipping the God of his fathers after the way which was called Heresie Act. 24.14 notwithstanding the rage malice of the vnbeleeuing Iewes And therefore shrinke not thou in thy head a whit nor let not thy zeale be cooled for the quips and tants of peruerse persons for either thou must be a sheepe or a goate and better be laughed at of men for thy sheepish simplicitie then destroied by God for thy goat-like qualities since there are but two orders rankes of men in the world the one fleshly the other spiritual we know he that was borne after the flesh euer persecuted him that was borne after the spirit euen so is it now which can nothing hurt thee because the spirit doth defend thee nay it toucheth not thee at all for they scoffe at God which dwelleth in thee and he at length will laugh at their destruction Besides it is but the reuiling of Sathan which possesseth their flesh and who will esteeme of the diuels frumps since he doth it onely in enuy at thy saluation and in malice against the God of heauen Heere againe are conuinced all such who of their owne drowsinesse frame and pretend excuses for not doing as they say they should but this is but one of the deceits of sin to wind thee further into her snares for the spirit cannot be idle but is like the miller alwaies grinding anâ mouing thee forward to some good duty for when the stronger entreth he driueth him out that was there before therefore examine thy selfe whether thou be as earnest in praier as at thy pleasure whether as diligent in counting thy sinnes as casting thy accounts at home as desirous to heare the word as a stage-play as earnest in repenting as in coÌmitting of offences as hungring after the foode of thy soule as after the nourishment of thy body for if thou be not thou art so far from fauouring spiritual things as the spirit hath set no footing in thee at all for we read of Dauid in the whole volume of his Psalmes how greatly he delighted in the law of God how he longed after it as the Hart after the riuer brookes how he valued it better then thousands of gold or siluer how in his estimation one day was better in the