the sinfull lusts thâ—reof But alas the corruption of our nature is so great that without great circumspection we cannot nourish the body vnlesse wee also nourish sinne in the body many vnder pretence of doing duty to the one failes in the other so they pamper the body that they quench the spirit ouercome with gluttony they are not able to pray VVee are vvith the godly to keepe a meane betweene these two extremities as a ship if it be ouerladed Discipline whereby wee beat downe the body would neither be too strait nor too remisse is easily ouerwhelmed by the water or if it be too light and not ballassed is easily driuen out of the due course by the winde as a horse if he be hungred cannot serue his Master or if fed aboue measure waxes insolent and kickes against his rider so is it with the body neither would it be so weakened that it be not able to performe the works of Christian Ephra Syr. lib. 1. cap. 9. duty neither yet so pampered that it become a burthen to the soule and an impediment to spirituall exercises But in this age we neede not greatly to admonish men of the one But most men faile in excessiue pampering the body extremity the debt men owes vnto their bodies is payd with a large measure and running ouer it is not onely serued to necessity but so ouercharged with superfluity that oftentimes it loathes and abhorres those aliements by which it liues the soule in the meane time put to a sober dyet left famished without any morsell of heauenly bread whereby it should be refreshed and strengthened whereof it comes that the lusts of the flesh waxe strong and the life of the spirit wonderfully decayes Though the other member of the opposition be not here Many Lords striuing for mans superiority and to haue man their seruant exprest yet it followes necessarily wee are debters to the spirit And so wee may gather of these words how there are sundry Lords striuing for the superiority of man The World with her pleasures allures man to follow her but pretend what shee will in truth her word is decipâ—â—ra The flesh would haue man a seruant to her lusts she wants not her baytes wherewith to beguile him but in truth her word is infiâ—iam Sathan strongest of the three vsurpers superiority ouer man hee craues that man should fall downe and worship him hee wants not promises enough faire in show but in truth his word is interficiam Iesus Christ our lawfull Lord he also cals vpon vs and exhorts vs to serue him hee hath life in the one hand durable riches and honour in the other and in truth his word is râ—ficiam I will refresh you Now in this strife to whom shall we yeeld our selues but vnto him who cryes reficiam Let vs therefore say with Dauid O Lord no wight can make title to me but onely thou all others that exact Psal 119. 94. But forsaking the rest wee should yeeld our selues seruants to Christ and why any seruice of vs are but vncouth Lords to whom we are not oblieged they are but tyrants striuing to oppresse vs Câ—rtant in me de meipso cuius potisâ—â—mâ—m esse videar they striue saith Bernard within me about me to which of them chiefly I should seeme to appertaine but O Lord Iesus I am thine I haue no King but thou come therefore and raigne in mee and remoue these offences out of thy kingdome happy are they who can so render themselues to the Lord for in the houre of death what is it that men craues more then that the Lord Iesus should acknowledge them for his who will not in that houre beg that mercy at the hands of God Lord receiue my Spirit but assuredly if thou yeeld it not to him in life when he requires it he shall not receiue it from thee in death when thou wouldst tender it to him â—he Lord graunt that in our whole liues wee may acknowledge our selues as debters of daily seruice vnto him so shall the Lord in death welcome vs as his faithfull seruants and receiue vs into his rest Verse 1â— For if yee liue after thâ— flesh yee shall dye but if yee mortifie the deedes of the body by the spirit yee shall liue THis word of the Lord pronounceth before The Apostle stands here as a messenger of mercy with a sword in his mouth to terrifie men from the way of death hand vpon you who liue after the flesh a condemnatorie sentence yee shall dye which how euer yee esteeme to be light when you heare it yet yee shall finde it heauy vvhen it shall be executed vpon you To you againe who mortifies the deedes of the body by the spirit there is here pronounced an absoluatorie sentence yee shall liue vvhich in the end shall yeeld you comfort surpassing all that the pleasures of sinne or gaine of vngodlinesse can afford vnto you As that Cherubin therefore stood in the entry of Paradise with the blade Gen. 3. 24. of a shaking sword to keepe Adam from the way of the Not like that Cherubin a minister of iustice to hold Adam out of paradise Tree of life so the Apostle stands here betweene vs and death with a sentence like a two edged sword in his mouth to keepe the sonnes of Adam as farre as hee can from the way of death the one stood as a minister of Gods iustice the other stands as a messenger of mercy The Lord hath sworne by himselfe as I liue I desire not the death of a sinner Ezâ— 18. 32. but that he should returne and liue he iustifies his word by his Both the word and deed of the Lord declares that he craues not the death of a sinner deed in that in all ages of the world he hath sent out messengers to warne them to goe by the way of death so that now if any man perish it is because he stops his eares at the warning of the watchman of God for thou canst not say but Moses and the Prophets Iesus Christ and his Apostles and Preachers haue met thee in the way of thy sinne and warned thee many a time by the word of the Lord that if thou walke on that way thou shalt assuredly dye where thou passing by them all rushest headlong after the lusts of thy flesh and so thou perishest and thy blood shall be vpon thine owne head As the Apostle to the preceding exhortation annexed an argument a debito from that which we are bound to doe so now hee subioynes another argument partly a damno from the losse wee incurre if wee doe it not in these words if yee liue after the flesh yee shall dye and partly a commodo from the vantage we shall reape if we doe it in these words if yee mortifie the deedes of the body by the spirit yee shall liue If wee were such men as wee should be the former exhortation That the
publike exercises of diuine worship prophanly scorned by some sorts of men among vs who are in two extremities we haue some who are become scorners of the grace of God in others neither can they be humbled themselues in the publik assemblies of the Saints nor be content to see others expresse their inward motion by outward humiliation they sit downe in the throne of God and condemnes others for hipocrisie not remembring that the sinne of hipocrisie is to be reserued to the iudgement of God who onely knowes the heart that those same things which they mislike in their brethreÌ„ the Lord hath allowed in others The Apostles precept commaunds vs to lift vp to the Lord pure hands in prayer Dauids practise teaches vs to aduance our eyes to the Lord shal not thy brother lift vp his hands his eyes to the Lord shall he not sigh to God nor mourne in his prayers like a Doue as Ezekiah did but thou incontinent wilt taxe him of hipocrisie We read that Iacob sought a blessing from the Lord with teares and obtained it Esau sought a blessing from his father with teares crying and obtained it not were the teares of Iacob the worse because Esau also shed teares Iudge not least thou be iudged the iudgement of Hypocrisie as I haue said belongs to the Lord. On the other extremitie are they who thinke they haue Superstitiously abused by others done enough when they haue discharged some outward exercises of religion though they take no paine to sanctifie the heart to works of diuine seruice On the Saboth they come to the house of God they bow their heads like a bulrush with the rest they pray and praise the Lord in the externall formes with the rest of the congregation but considers not whether or no they come into the temple by the motion of the Spirit as Simeon did if they pray and praise the Lord with prepared hearts as Dauid did neyther trye they when they goe out whether or no they haue met with the Lord found mercie and returneth home to their houses iustified as the Publican did It is true we are to glorifie God with our bodies because they are his but most of all with our spirits because God is a spirit he loueth truth in the inward affections and delights to be worshipped in spirit and truth We are called by the Apostle the Temples of God Seeing we are the temples of God we should be more beautifull within then without Salomons Temple the further in was the finer in the outward Court stood an Alter of brasse whereupon beastes were sacrificed in the inward Court was an Altar of gold whereupon incense was sacrificed but the Sanctuarie or most holy place did farre exceed them both in it was nothing but fine gold in it the Lord gaue his Oracles from betweene the Cherubins in it stood the Arke of the couenant wherein was the Tables of the Law And so indeed the Christian ought to be holy without his lookes his words his wayes should all declare that God dwelleth in his heart he should haue ingrauen as it were in his forehead Holinesse to the Lord as Aaron had but much more Exod. 28. 36. should hee be holy within betweene the secrets of his Soule should the Lord haue his residence and in his heart the testimony of God which is the word of God should dwell plentifully But as for the wicked they are eyther compared to open But the wicked are compared sometime to open and sometime to painted Sepulchers sepulchers their mouth being like that gate of the Temple called Shallecheth out of which was carryed all the filth of the Temple the abhomination of their heart being made manifest by their mouth or then in their best estate they are compared to painted Sepulchers beautifull without Math. 23. 27. Psal 32. 2. but within full of roâ—tennesse hauing a shew of godlinesse wanting the power thereof but the man is blessed in whose heart Iohn 1. 47. Rom. 2. 29. there is no guile hee is a Nathaniell indeed a true Israelite who is one within whose praise is not of men but of God But if any man haue not the Spirit of Christ the same is not his The comfort being ended now followes the Caution The secondary great question in religion is this who are Christians Euery man saith Salomon boasts of his owne goodnesse but the Lord saith the Apostle knoweth who are his As the first great question in Religion is concerning the Sauiour of the world Art thou he who is to come or shall Math. 11. 3. wee looke for another so the second is concerning them who are to be saued if the iudgement be referred to man now euery man among vs accounts himselfe a Christian If iudgement be sought from the Lord here he giues one answere for all If any man haue not the Spirit of Christ the same is not his Albeit among men there be an allowable difference of A soueraigne rule whereby Christians of all estates must be tryed estates yet concerning Christianitie both King and Subiect rich and poore learned and vnlearned comes all to be tryed by one rule It is a common thing among men to esteeme somewhat more of themselues for the priuiledge of their estate wherein they excell others but the Apostle destroyes the pride of all their glory with one word If any man so he speakes without exception be what thou wilt beside were thou neuer so noble neuer so rich neuer so learned if thou hast not the Spirit of Christ thou art none of his all the priuiledges of men without Iesus are nothing that which is high among men is abhomination to God Man in his best estate is altogether vanitie the glory of flesh is but as the flowre of the field the Spirit of the Lord iudgeth of all the glory of man as the pompe of Agrippa Acts. 25. 23. he came downe saith Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is all but fantasie and vanishing shewes nothing commends vs to God but this one to haue the spirit of Christ dwelling in vs. Christ and his Spirit are not sundred Againe we see here that Christ and his Spirit cannot be sundred except men will crucifie againe the Sonne of God Let no man therefore say that he hath Christ vnlesse he haue the Spirit of Christ As he is not a man who hath not a Soule so he is not a Christian who hath not the Spirit of Christ no man counteth that a member of his body which is not quickned by his spirit no more is hee a member of Christ who hath not the Spirit of Christ 1 Iohn 4. 13. hereby we know that we dwell in him and hee in vs because he hath giuen vs of his Spirit And as Christ and his spirit are not sundred so cannot the spirit be sundred from the fruits of the Spirit now the fruites of the Spirit are Loue Ioy
vses this same similitude Iohn 15. And in it we haue these things to consider First who is the stock or root secondly who are the grafts or branches ingrafted thirdly what is the manner of the ingrafting fourthly some comforts and instructions arising hereof The root or stocke whereinto this ingrafting is made is Iesus Christ called by himselfe the true Vine by the Apostles 1 The stocke or roote Iohn 15. 1. Rom. 11. 17. Isaiah 11. 1. the true Oliue by the Prophets the roote of Iesse and the righteous branch this roote that great husbandman the eternall God prepared to be as a stocke of life wherein he ingrafts all of Adams lost posteritie whom he hath concluded to saue to the praise and glory of his mercie After that in the fulnes of time God had sent him into the world clad with our nature and he had done the work for which he came the Lord laid him in the graue and as it were set him in the graue but at once like a liuely roote he sprang vp and rested not till his branches spred to the vttermost ends of the earth and till his top mounted vp vnto heauen for there now he sits and raignes in life who before was humbled to death The branches or graftes ingrafted in him are of two 2 The branches whereof some are only externally ingrafted these may be cut off Rom. 11. 22. sorts first all the members of the Church visible who by externall Baptisme are entred to a profession of Christ baptised with water but not with the holy Ghost this kinde of ingrafting will suffer a cutting off if thou continue not in his bountifulnesse thou shalt also be cut off For they haue not the sap of grace ministred to them from the stocke of life but are as dead trees hauing leaues without fruit they haue 2. Tim. 3 5. a shew of Godlinesse but haue denied the power thereof These are no better then Esau who lay in the same wombe with Iacob borne and brought vp in the same Family of Isaac which was the Church of God marked also with the same sacrament of Circumcision Nam sicut ille ex legittima mater natus gratiam superbe spreuit reprobatus est ita qui in Aug. de bap cont Donatist lib. 10. cap. 10. vera Ecclesia baptizantur gratiam Deâ— non amplectuntur cum Esauo reijciuntur For as hee being borne of a lawfull Mother proudely despised Grace and was cast off so they who are baptised into the true Church of God and embrace not the grace of God shall be reiected with Esau neyther shall it auaile them that by an externall kinde of ingrafting they haue beene adioyned to the fellowship of the visible Church The other sort are they who beside the outward ingrafting Others internally ingrafted and to these belongs this comfort whereof we haue spoken are also inwardly grafted by the holy Ghost in Iesus Christ in such sort that Christ is in them and they in Christ and can say with the Apostle Now I liue yet not I any more but Christ Iesus liueth in me these haue in them that same minde which was in Iesus the Gal. 2. 20. onely sure argument of our spirituall vnion with him for if any man haue not the spirit of Christ the same is not his and they who are quickned and ruled by his spirit are assuredly his As for the manner of the ingrafting it is spiritual wrought 3 The manner of the ingrafting it is made by the word spirit by the holy Ghost who creating faith in our heart by hearing of the Gospell makes vs to goe out of our selues transire in Christum so to relie vpon him that by his light we are illuminated by his spirit we are quickned by the continuall furniture of his grace we perseuere and increase in spirituall strength in a word so we liue that in our selues we dye Euery lampe of the golden candlesticke hath his Zach. 4. owne pipe through which these two oliues that stand with the ruler of the whole world emptie themselues into the gold that is euery member of the Church of Christ receiues grace from that fulnesse of Grace which is in him through the secret conduits of the spirit whereby he causeth vs to grow and preserueth our soules in life Though he be in heauen and we on earth no distance Distance of place staies not our vnion with him of place can stay this vnion for seeing the members of the body howsoeuer scattered through sundry parts of the world so farre that many of them haue neuer seene others in the face are notwithstanding knit together by the band of one spirit into one holy communion why should it be denyed but that the head and members of this mysticall body are also one by the same Spirit suppose the head be in heauen and the members on earth or what need is there to enforce for effecting of this vnion such a corporall presence of Christ in the Sacrament as cannot stand with the truth of Gods word Now the comforts that ariseth vnto vs of our communion 4 Comforts arising of this our vnion with Christ with Christ are exceeding great for first we haue with him a communion of natures he hath taken vpon him ours and hath communicated his nature vnto vs. Of the first after a sort all mankind may glory forasmuch as Christ tooke not on the nature of Angels but the nature 1 Communion of Natures of man yet if there be no more the comfort is small yea the condemnation of man is the greater that the Lord Iesus came vnto man in mans nature and man would not receiue him But as for the godly let them reioyce in this that the Lord Iesus hath not onely assumed our nature but also made vs pertakers of the diuine nature before he assumed 2. Pet. 1 4. our nature he sanctified it and now hauing by his owne spirit ioyned vs to himselfe we may be out of doubt hee shall not cease till he hath sanctified vs. It is a notable comfort that the worke of our perfect A notable comfort the Lord who sanctified our nature that he might assume it will also sanctifie vs seeing he hath vnited vs to himselfe Phil. 1. 6. sanctification is not left vnto vs to doe the Lord Iesus hath taken it into his owne hand to performe it what then shall hinder it I am perswaded that he who hath begunne this good worke in you will performe it against the day of Iesus Christ He who at his pleasure turned water into Wine he who made the bitter waters to become sweete he who makes the wildernesse a fruitfull land and the barren woman to become the mother of many children in a word he who calles things which are not and causeth them to be is hee notable to make sinners become Saints or shall hee not perfect that worke of the new creation
hath begunne this good worke in vs will performe it vntill the day of Christ As the Angell who deliuered Peter out of prison appeared to him with a shining light in the darke prison smote him vpon his side and wakened him out of his sleepe made his chaines to fall from him and caused him to arise and follow him went still before him to leade him in the way through all impediments and departed not from him till he had entred him within the Cittie of Ierusalem so the spirit of our Lord Iesus who hath once come downe vpon vs in this prison and hath lightned our darknesse wakened vs out of our dead securitie and loosed the chaines of our sinnes wherewith we were bond shall abide continually with vs gouerning vs with his light and truth till he haue entred vs within the portes of heauenly Ierusalem Blessed be the Lord where before we were the captiues of sinne now the course of the battell is changed sinne is become our captiue through Christ it remaineth in vs not as a commander but as a captiue of the Lord Iesus it is true the boltes of sinne are yet vpon our hands and feet to admonish vs of our former miserable thraldome we draw as yet the chaines of sinne after vs which makes vs indeede goe forward the more slowly but are not able to detaine vs in that bondage wherein we lay before And as concerning our deliuerance from death wee are How we are deliuered from death both first and second to know that death is two-fold the first and second the first is a separation of the soule from the body the second is a separation of them both from the Lord. Mors prima Aug. de ciuit dei li. 21. ca. 3 pellit animam nolentem de corpore mors secunda detinet animam nolentem in corpore The first death expels the soule against the will out of the body the second death compels the soule against the will to abide in the body for vnto the greater augmentation of their paine as they were companions of sinne so shall they be compelled to abide companions of punishment This second death hath three degrees the first is when Second death hath three degrees the soule by sinne is separated from the Lord the second is when the body by the power of that curse due to sinne is turned into dust and the soule is sent to hell the third is when both soule and body being ioyned together againe in the resurrection shall be banished from the presence of the Lord and cast into vtter darknesse And it is called the second death because it is executed vpon the wicked after their first death otherwise the first death that euer came into the world was the first degree of the second death Mors Aug. de verb. Apost ser 33. animae praecessit anima deserente Deum mors corporis sequâ—ta est anima deserente corpus deseruit Deum volens anima coacta est deserere corpus nolens the death of the soule went before the soule departing from God and the death of the body followed the soule departing from the body How Christians are exercised with terrors of conscience which in the owne nature are forerunners of the second death the soule departed from God willingly therefore is compelled vnwillingly to depart out of the body Now from both these deaths wee are deliuered by the Lord Iesus for our soules being freed from sinne are reconciled with God and so exempted from that wrath which is to come For albeit the deere children of God be sometime exercised with inward terrours of conscience which in their owne nature are fore-runners of these paynes prepared for the wicked and are as the smoake of that fire which afterward shall torment them yet vnto the godly their nature is changed they are sent vnto them not to seperate them from the Lord but to draw their hearts neerer vnto him and to worke in them a greater conformity with Christ And as for the first death wee are so deliuered from it The nature of the first death changed to the Christian that albeit in the owne nature it be the Centre of all miseries and a fearefull effect of Gods curse on man for sinne yet to the godly the nature thereof is also changed so that now it is not the death of the man but the death of sinne Amb. de bono mort cap. 4. in the man mors est scpultura vltiorum death saith Ambroâ— is the buriall of all vices As the worme which is bred in the tree saith Chrisostome doth at last consume it so death which is brought out by sin doth at the length consume and destroy sinne in the children of God Finally death is the progresse and accomplishment of the full mortification of all our earthly members wherein that filthie fluxe of sinne is dryed vp at an instant It is a voluntarie sacrificing of the whole man soule and body to the Lord the greatest and highest seruice wee can doe to him in the earth for where in the course of our life we are continually fighting against our inordinate lusts and affections to bring them in subiection to Christ by death as it were with one stroke they are all smitten and slaine and the soule is offered vp to God in a sacrifice of full and perfect obedience Verse 3. For that that was impossible to the Law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull â—â—â—sh and that for sinne condemned sinne in the flesh THE Apostle hauing set downe in the first 3 Explication of the confirmation Here followes an explication of the confirmation of his generall proposition Verse a Proposition of Comfort belonging to them who are in Christ and confirmed it in the second he proceedeth now to the explication of the Confirmation declaring how it is that Christ hath freed vs from the law of sinne and first he shewes how Christ hath freed vs from the condemning power of sinne in this verse namely that he taking vpon him our nature and therewithall the burden of our sinnes hath condemned sin 1 He shewes how we are freed from the condemning power of sinne The law could not saue vs. in his blessed body and so disanulled it that it hath no power to condemne vs. And this benefit he amplifies shewing that by no other meanes we could obtaine it for where without Christ there is but one way for men to come to life namely the obseruance of the law he lets vs see it was impossible for the law to saue vs and least it should seeme that he blamed the law he subioynes that this impotencie of the Law to saue vs proceedes from our selues because that wee through fleshly corruption which is in vs cannot fulfill that righteousnesse which the law requires This impotencie of the Law appeareth by these two Impotencie of the
Gal. 5. 22. 23. 24 Peace Long suffering Gentlenesse Goodnesse Faith Meeknesse Temperance If the Spirit of Christ dwell in vs and if wee liue in the Spirit let vs walke in the Spirit this is the conuiction of carnall professors that while they say the spirit of Christ is in them they declare none of his fruites in their conuersation but to insist somewhat more in this same purpose Operations of the spirit are two-fold We are to know that the effects and operations of the Spirit are twofold the one is generall and common operation which he hath in the wicked for hee illuminates euery 1 Externall common to all men Iohn 1. 1 Cor. 12. 3. one who commeth into the world Neyther can any man say that Iesus is the Lord but by the Spirit euery spark of light and portion of truth be it in whom it will flowes out of doubt from this holy Spirit That Caiaphas and Saul can Prophecie that Iudas can Preach all is from him but of this manner of operation is not here meant for this way he worketh in the wicked not for any good to them but for Intern 2 proper all and godly to the the aduancement of his owne worke The other kinde of the holy Ghosts operation is speciall and proper to the godly by the which he doth not onely illuminate their mindes but proceeds also to their hearts and workes this threefold effect in it Sanctification Intercession and Consolation First he is vnto them a spirit of Sanctification renuing Three effects wrought by the speciall operation of the spirit in the godly their hearts by his effectuall grace he first rebukes them of sinne he wakens their conscience with some sight of their iniquities and sense of that wrath which sinne hath deserued whereof arises heauinesse in their hearts sadnesse in their countenance lamentation in their speech and such an 1 Sanctification alteration in their whole behauiour that their former pleasures become painefull vnto them and others who knew them before wonders to see such a change in them From this he proceedes and leads them to a sight of Gods mercie in Christ he inflames their hearts with a hunger and thirst for that mercie and workes in their hearts such a loue of righteousnesse and hatred of sinne that now they become more afraid of the occasions of sinne then they were before of sinne it selfe this resistance made to the temptations this care to eschew the ocasions of sinne is an vndoubted token of the spirit of Christ dwelling in thee This is the first operation of the spirit but it is not all he proceeds yet further by degrees for the kingdome of God is as if a man should cast seed into the earth which growes vp and we cannot tell how first it sends out the blade secondly the eares and then the cornes so proceeds the kingdome of God in man by degrees In the second place the holy spirit becomes to the godly a spirit of Intercession so 2 Intercession long as wee are bound with the cords of our transgressions we cannot pray but from the time he once loose vs from our sinnes he openeth our mouth vnto God he teacheth vs to pray not onely with sighes and sobs that cannot be expressed but also puts such words in our mouths as we our selues who spake them are not able to repeat againe And thirdly he becomes vnto them the spirit of Consolation 3 Consolation if he be vnto thee a sanctifier and intercessor he shall not faile at the last to be thy comforter if at the first after that thou hast sent vp supplications thou find not his consolation descending vpon thee be not discouraged but be the more humbled for alas our sinnes shortens his arme Math. 26. and the hardnesse of our hearts holds out his comforts we must fall downe with Marie and lye still washing the feet of Christ with our teares before he take vs in his armes to kisse vs with the kisses of his mouth and if we finde these effects of his presence going before humiliation of our heart and the grace of prayer we may be out of all doubt that his consolations shall follow after Of this it is yet further euident against all those who That a Christian who hath Gods spirit knowes that he hath him deny that the Christian may be sure of his saluation that he who hath the spirit of Iesus knowes that he hath him as he who hath life feeles sensiblie that he hath it and is able truely to say I liue so he who hath the spirit of Iesus knowes by feeling that he hath him and is able to say in truth Christ liueth in mee Know yee not saith the Apostle Gal. 2. 20. 2 Cor. 13. 5. And therefore may be sure of saluation is proued by three names giuen to the holy spirit that Christ Iesus is in you except ye be reprobates This shall be further confirmed by considering those three names which are giuen to the holy spirit from his operation in vs he is the Seale the Earnest the witnesse of God the vse of a Seale is to confirme and make sure One of these two therefore must the Papists say that either none are sealed by the holy Spirit or else they must confesse that 1 He is Gods Seale they who are sealed are sure If they say that none are sealed by his Spirit they speake against the manifest truth of God grieue not the holy spirit by whom ye are sealed against Ephe. 4. 30. the day of redemption And if they deny that they who are sealed by him are sure of that saluation which God hath promised he hath sealed they blaspheme calling him such a seale as makes not them sure who are sealed by him he who hath the seale of a Prince rests assured of that which by the seale is confirmed to him and shall not the seale of the liuing God the Spirit of promise confirme that man in the assurance of saluation who hath receiued him Neither is he onely the seale of God but he is also the earnest of 2 Gods earnest 1 Iohn 5. 10. our inheritance and the witnesse of God hee that beleeueth in the sonne hath a witnesse in himselfe what will the aduersarie of Christian comfort say to this if yee say that there are none to whom Gods spirit witnesses mercie from God yee speake against the Apostle the spirit beares witnesse to our spirit that we are the sonnes of God or if yee say that those Rom 8. 16. who haue this testimonie of the spirit are not sure of mercy 3 Gods witnesse ye blaspheme as before and speake yet manifestly against the Apostle who sayes that the witnessing of this spirit vnto our spirit makes vs to cry Abba father But we will speake more of this hereafter But now to conclude this verse seeing hee who hath not the spirit of Christ is none of his
one to call vpon God but now alas where one with a contrite hart cryes to God for mercie how many by continuance in sinne cryes to him for iudgement what maruell then the arme of the Lord be shortned toward vs and he doe not help vs As they who resolue to lift any heauie burthen ioyne As many hands lift a burthen importable to one so their hands together vnder it and so by mutuall strength makes that easie to many which were impossible to one so when we are assembled together to lift from off our heads by vnfayned repentance that burthen of the wrath of God which our sinnes hath brought vpon vs if there be among vs no deceiuers but that euery man in the sinceritie of his heart ioyne his earnest supplication with the prayers of his brethren what a blessing may wee looke for Take heede therfore how you behaue your selues in the holy assemblies of the armes of God how you cry with your brethren if yee be deceiuers yee shall not be partakers of that blessing which shall come vpon them vvho worship him in spirit and truth where they shall goe home to their houses iustified and reioycing through the testimony of the spirit that their sinnes are forgiuen them ye shall go out as Cham went out of the Arke more prophane than yee came in with the curse of God vpon you because yee set not your hearts to seeke his blessing Neither is this vnion of our desires onely to be obserued Not in publike prayers onely but in priuate also is vnion in Prayer commended in our publike prayers but in our priuate also so our Sauiour taught vs to pray as remembring others with our selues Ouâ— Father and not my father onely to tell vs that in the armes of our affections wee should present our brethren to God with our selues We greatly offend the Lord when wee haue finished our prayers so soone as wee haue powred out some few petitions for our selues as if Gods glorie vvere to be aduanced in no other but in vs alonely If Abraham prayed for Sodome because he knew that Lot was in it shall we not pray for Ierusalem wherein are so many of his sonnes and daughters his Lots indeede and chosen inheritance Wee are now all in Christ made Priests to our God and Reu. 5. 2. 6. therefore as Aaron when hee went in before the Lord carried with him on his breast in twelue precious stones the names of the twelue tribes of Israel so are wee in our prayers to God to present in our hearts with our selues the rest of our brethren This is for them who forgets the fellowship vvhereunto They are bastard children who pray for themselues and not for Ierusalems peace they are called vvhile they professe themselues to be the daughters of Ierusalem and yet neglect to pray for her peace they declare themselues to be but bastard children Yet their negligence is tolerable in regard of the malice of others who make a iest with their mouthes at the diuisions of Reuben and with the prophane Edomite reioyces at the desolation of Israel they encrease with their speech the disease of the paralitique body of this Church but labours not to binde it vp by their prayers with cursed Cham they make a sport of the nakednesse of their father if they can see it but couers it not with blessed Sem therefore shall his blessing be far from them Wee cry Prayer is called a crying not in regard of the Praier why it is called a crying loudnesse of the outward voyce but earnestnesse of the inward affection It is true that in publike prayers hee who is the mouth of the rest should speake so that others may follow him and know vvherein they should say Amen neither is it vnlawfull in priuate Prayer circumstances of time and place permitting it yea rather the voice rightly and sincerely vsed is profitable to waken the affections to hold vp thy hands vvith Moses to lift vp thine eyes toward Exod. 17. Acts 7. Psal 108. Iudg. 5. God with Stephen to aduance thy voyce vvith Dauid if with these also thou ioyne thine heart as did Deborah this is to make a sweet and pleasant harmonie vnto the Lord. Yet none of these the last accepted is absolutely necessarie Vse of the tongue not absolutely necessary in prayer Exod. 14. 15. 1 Sam. 1. 12. 13. in Prayer Moses his tongue was silent at the red Sea for any thing we read yet his affection and desire vvas a loud crying voyce vnto God Anna in the Temple powred out her hart vnto God suppose Eli heard not her voice The Lord needes not the tongue to be an interpreter betweene him and the hearts of his Children he that heareth without eares can interpret the prayers of his own children vvithout their tongue Some prayes vvith their lips onely these are accursed deceiuers For the Lord knows the first conception of prayer in the heart Luke 1. let vs leaue that to hipocrites some praies both with heart and mouth and these doe vvell to glorifie God vvith both because hee hath redeemed them both others haue their tongues silenced and can speake no more then Zacharie when hee vvas stricken with dumbnesse yet are the desires of their hearts strong cryes in the eares of the Lord of hoasts hee that knew Ieremy and Iohn the Baptist in the wombe and saw Nathaniel vnder the figge-tree doth also know the prayers of his children conceiued in their hearts though they should neuer be brought forth by speach of the mouth and this for their comfort who through extremitie of sicknesse or otherwise are not able to vse their tongues in prayer to God Farther wee learne here that the Parent which begets The Parents of Prayer Prayer is the Spirit of Adoption the mother that conceiues it is the humble and contrite heart for no proud vncleane and hard heart can pray vnto God the wings whereby it The wings whereby praier ascends ascends are feruencie and an heauenly disposition feruency is noted in the word of Crying for as in crying there is an earnestnes of the powers of the body to send out the voice so in prayer should there be an earnestnesse of the powers of our soule to send vp our desires As incense without fire makes no smell and therefore the Lord commanded it to be sacrificed with fire in the Law so prayer without feruency sends vp no sweet smell vnto the Lord. Our heauenly disposition required in prayer is collected out of this that hee to whom wee speake is our Father in Heauen if our mindes be earthly we can haue no communing with him that is in heauen wee must therefore ascend in our affection enter within the vaile if wee would speake familiarly with our Father Prayer this manner of way sent vp and presented to our aduocate and intercessor the Lord Iesus out of the hand of Faith cannot but returne a fauourable answere if
improued pray to none but to our Father whom shall wee follow as Schoole-maisters in prayer If wee vvill be instructed of Psal 50. 15. the Lord. Call vpon â—ee in the day of thy trouble and I shall deliuer thee and thou shalt glorifie mee If wee vvill be taught by Iesus Christ after this manner saith hee shall yee pray Mat. 6. 9. Our Father which art in Heauen If yee would know how the Spirit teacheth vs to pray the Apostle here telleth you hee teacheth vs to cry Abba Father these three are one and deliuers vnto vs one truth what better Schoole-maisters to teach vs a true forme of acceptable Prayer vnto God can wee haue then these and therefore that doctrine which teacheth to pray to Angels or Saints departed must proceed from the spirit of errour for wee are here otherwise taught of God we cannot saith the Apostle call vpon him in whom we beleeue not As for the Angels wee beleeue that they are which the Saduces did not but we beleeue not in them and therefore will not pray vnto them In all the old testament we read no prayer made to Abraham albeit In all the scripture no prayer to Abraham Moses c. nor to Cherubin nor Seraphin hee was the father of the saithfull none to Isaac or Iacob or Moses or any other of the Fathers departed In a hundreth and fiftie Psalmes no prayer is made to Cherube or Seraphin though they in their Psalter of the Virgin haue turned ouer all the prayses and petitions made to the Lord into petitions to our Lady as if where Dauid saith O Lord Psal 6. 1. rebuke mee not in thine anger wee were all to say O Ladie rebuke me not in thine anger and O Lord thou art my righteousnesse Psal 4. 1. O Lady thou art my righteousnesse and so forth in the rest but wee may boldly say with Bernard libenter Bernard certè gloriosa virgo tali honore carebit the glorious Virgin is willingly content to want such honour The Angell would not suffer Iohn to prostrate before him doe it not saith hee I am but thy fellow seruant this one of those blessed spirits Reu. 19. 10. witnesses to vs in the name of all the rest that it is the will of the Saints of God in heauen that wee who are vpon earth should reserue to the Lord his owne worship and giue no part thereof to creatures yea they are offended when that honour is offered to them which is due to the Lord. Where if that common obiection be brought which Ambrose It is not in the court of heauen as in the courts of earthly kings Ambros in epist ad Rom. did obuiate in his time posse nos per istos ire ad Deum sicut comites peruenitur ad regem that men by such mediators may goe to God as they goe to Kings by those who are honorable in their courts to them we answere with him hoc est misera vâ—i excusatione this is to pretend a miserable excuse for men goe to kings by courtiers because the king is but a man ad Deum autem quem nihil latet promirendum suffragatore non opus est sed mente deuota but as for the Lord from whom nothing is hid there needs no such procutor to make him fauourable vnto vs onely there is required a deuout minde for in whatsoeuer place hee who is truely godly speakes vnto God the Lord shall answere him And lastly that the Apostle here ioyneth two words of Euery tongue and language is sanctified for prayer if we vnderstand it sundry languages Abba Father it is to teach vs that euery tongue is sanctified to the vse of Gods children and that it is lawfull for vs to pray in any language if so be wee vnderstand it but to binde people to pray in a language they vnderstand not or for him that should be the mouth of God in the exercise of diuine worship to speake to the people in a strange language which they vnderstand not is a sacrilegious tyranâ—ie That which God powred out as a curse on They are builders of Babell who speake to the people in a language they vnderstand not the first Babell that one of them vnderstood not what another said and the people knew not what the builderâ—â—raued in the second Babel is receiued as a blessing The Caldeans a fierce and cruell nation were sent against the Iewes speaking to them in a language which they vnderstood not to punish in them the contempt of the voice of God which they would not learne nor vnderstand and now the messengers of Antichrist a cruell and mercilesse people are come out speaking to the world in an vncouth language for punishment of them that receiued not the loue of the truth A faithfull seruant of the Lord had he neuer so many languages had rather speake in the Church fiue words with vnderstanding that others might be instructed than ten thousand otherwaies he is but an hireling and a false Apostle that purposely speakes to a people in a language they vnderstand not We giue thankes to God who hath deliuered vs from this most fearefull captiuitie and confusion of Babell Verse 16. The same spirit beareth witnesse with our spirits that we are the children of God ALbeit this operation of the Spirit whereby he witnesses vnto vs that wee are the Children of God be set downe in the last place yet in order of working it goes before the other for certainely vnlesse his holy spirit testifie vnto vs that God is become our father and hath made vs his children we dare not go neere him to craue good things from him The beginning of our acquaintance with GOD flowes from him herein is loue not that wee loued him first but that bee loued 1 Ioh. 4. 10. Rom. 11. 35. vâ— Who hath first giuen vnto him and he shall be recompensed We must first receiue from God some secret information of his loue and fatherly affection or euer we be able to returne vnto him the desires the words and the deedes of his louing children Here first appeareth the fatherly indulgence of the Lord The great loue of our father which hee hath shewed by sending his spirit into our harts our God towards vs we are here in a vally of death in heauines through continuall afflictions the time is not yet come wherein the Lord will communicate to vs his glorious presence to fill vs with that fulnesse of ioy which is in his face the time is not yet come wherein wee must ascend to our Father yet to keepe vs in the meane time that wee faint not the Lord hath sent downe his holy Spirit into our harts to comfort vs. O fatherly care O wonderfull loue when Israel was yet in the wildernesse the Lord sent them some of the fruits of Canaan to comfort them by the hand of Ioshua and Caleb but what was that if it be compared
presse thee downe to hell and confound thee for euer the creature that groned with the godly shall be restored with them and thou shalt not be restored O how shalt thou be cast downe when the earth whereupon thou treadest shall be deliuered into the glorious liberty of the sonnes of God and shall as a seruant stand in the day of restitution but thou as a rebell shalt be cast into vtter darknesse and shall not be so much as partaker of the deliuerance of the creature But we also who haue receiued the first fruits of the Spirit A description of the godly In this description of the godly let vs consider these three things First that whatsoeuer grace we haue we receiued it Secondly that grace we haue receiued is not full but in part for we haue onely receiued the first fruits of the Spirit And thirdly that the first fruits which wee haue are sufficient pledges to vs of the plenitude and fulnesse which afterward we shall receiue The first of these learnes vs humilitie what hast thou O Learning vs humilitie thankfulnesse and diligence in Prayer man which thou hast not receiued The Lord dispenses grace to euery one according to his pleasure and we are but vessels filled and emptied as hee will Secondly it learnes vs thankfulnesse vvhatsoeuer Grace wee haue receiued wee should returne both the praise and the vse of it to him who gaue it as the waters by secret conduits come from the Sea returne againe openly into it through the troughes so that all men may see the returning albeit they saw not the comming so that Grace which the Lord by his Spirit secretly conuayes to the godly doth againe publikely returne vnto him by prayse and well doing And thirdly it doth teach vs diligence in prayer if we desire encrease of Grace we should seeke it from him of whom we haue the beginning and vse all the meanes such as hearing reading praying keeping of a good conscience by which Grace may grow and be entertayned in vs. The next thing we obserue is that in this life we receiue No plenitude but first fruits of the Spirit haue we now not the plenitude and fulnesse of Grace but onely the first fruits thereof The vse of this is first to comfort the children of God who are oftentimes discouraged with the sense and feeling of their owne wants It is one of Sathans stratagems to try those by the rule of perfection who are yet but in the state of proficients and we had neede to beware of it Shall I Therefore are we not to think that wee haue no grace because we haue but beginnings giue that vantage to the aduersary as to thinke I haue no faith because it is weake or I haue no loue because it is little or no satisfaction because it is but in a beginning No but I will so hunger and thirst for more grace that I will still giue thanks for the grace I haue receiued for here wee haue no fulnesse our greatest measure is as the first fruits in respect of that which is to come On the other side because euery comfort which is giuen This comfort vainly abused by prophane men to the godly is turned by prophane contemners and mockers into an occasion and nourishment of sinne they are to know this comfort belongs not vnto them It is a common thing to them to excuse the want of all Grace O it is but a small grace which in this life is communicated to the best and they think their sinnes are wel enough couered by this that all men are sinners as if there were no difference betweene sinne tyrannizing in the vvicked and captiued in the godly or as if beginnings of Grace in the regenerate did not seperate them in regard of conuersation from the vnregenerate who are void of all Grace Let them therefore know that the Spirit of God whom the godly receiue is not onely called the first fruits the earnest and the witnesse of God but also the seale and signet of the liuing God As a seale leaues in the waxe that similitude and impression of the forme which is in it selfe so the Spirit of God communicates his owne image to all those whom he seales against the day of redemption hee makes them new and holy creatures And this conuinces carnall professors of a lye vvho say they haue receiued the first fruits of the Spirit notwithstanding that their works be wicked and vncleane they may rather if they vvould tell the truth say as those who being demaunded whether they had receiued the holy Ghost or no answered we know not whether there be an holy Ghost or no so may they instead of bragging of the first fruits of the Spirit say in truth wee know not what yee call the first fruits of the Spirit And thirdly out of this description we may gather that Why the Lord giues vs not in this life the principall as well as the earnest albeit we haue no more but the first fruits of the Spirit yet are they sufficient to assure vs that hereafter we shall enioy the whole Masse In two respects it is customable to men to giue an earnest penny in buying and selling eyther when the summe is greater then they are able to pay for the present or when the thing bought is of that nature that it cannot presently be deliuered but betweene the Lord and vs there is no buying nor selling he giues freely vnto vs both the earnest and the principal but first the one and then the other not that the Lord is vnable to pay presently all that he hath promised but because the principall is of that nature that it cannot be receiued till we be prepared for it As the husbandman must sow and tarry vvith patience till the haruest come wherein hee may sheare as the warriour must fight before he obtaine the victory and the wrestler receiues not his crowne till hee haue ouercome neither doth he that runnes in a race obtaine the prise till he haue finished it so must the Christian in all these be exercised before that the Lord possesse him in the promised kingdome of his Sonne Christ Iesus And though payment of the principall for a time be What comfort wee haue now in the earnest and first fruits of the Spirit delayed yet for our comfort the earnest and first fruits are presently deliuered vnto vs the Lord so dealing with vs as he dealt with Israel in the Wildernesse when he caused the twelue spies to bring with them from the riuer of Eschol a branch of the Vine tree so full of the clusters of grapes that it vvas borne betweene two vpon a tree together with the figges and pomegranats and other fruits of that land for no other end but that Israel tasting of the first fruits of Canaan might be prouoked to a more earnest desire thereof as also to assure them that the Lord who had giuen them the beginnings
hath it Hope againe lookes for a future possession of Christ which shall be much more excellent than that which presently we enioy for the possession of Christ which now I haue by Faith is 1 Cor. 13. 9. 10. imperfect and mediate by Faith I know Christ but in part by Faith I apprehend him but in part also and this possession I haue it mediately to wit by the meanes of the Word and Sacraments but my hope directs mee to looke for a more excellent possession of Christ within a short while in whom I shall enioy much more than now by the knowledge of my Faith I can see in him or yet by apprehension of my Faith I can comprehend of him And this is that perfect and immediate possession of Christ which by Hope we looke for Now as for their mutuall relation among themselues Faith and hope compared in their mutuall relation betweene themselues Faith is of things past present and to come Hope is onely of things to come Faith is more largely extended than Hope we hope for nothing vvhich vve beleeue not but something vvee beleeue for vvhich vve hope not vve beleeue that the paines of hell abide the wicked but we hope them not for hope is an expectation of good to come they may fall vnder feare but come not vnder hope Againe Faith is the mother of Hope for of that imperfect knowledge and apprehension of Christ which I haue by Faith there ariseth in mee an hope and expectation of a better Hope againe is not onely the daughter of Faith but the conseruer and nourisher of Faith the piller that vnderprops it when it faints for in this life wee are beset vvith so manifold tentations the worke of God seeming oftentimes contrary to his word and things appearing to fall out otherwise than the Lord hath promised that our Faith thereby is wonderfully daunted and therefore hath need to be supported by Hope vvhich teacheth alwayes with patience to depend vpon Gods truth and to looke for a better As for example the Lord saith Call vpon me in the day of thy trouble Psal 50. 15. I will heare thee and deliuer thee and thou shalt glorifie me according to this promise the Christian calling vpon God and yet not finding deliuerance his Faith begins to faint but then Hope comes in and succoureth Faith and her counsell is the vision is for an appointed time at last it shall Habak 2. 3. speake and not lye though it tarry waite for it shall surely come and not stay and this Faith being strengthened by Hope continues her prayers to God vntill she obtaine her promised and desired deliuerance And of this it is euident in what sense it is that the Apostle The right place assigned to euery one of these three Faith Hope Loue in the worke of saluation saith wee are saued by Hope to vvit because by it vvee are vpholden in trouble for he is not here disputing of the manner of our Iustification which he hath done before but discoursing of those comforts vvhich we haue to sustaine vs in affliction If ye aske by which of these three Faith Hope and Loue we are iustified that is by which of them we apprehend Christs righteousnes offered to vs in the Gospell the Apostle hath aunswered already wee are iustified by Faith If ye demand which of these three chiefely sustaines vs in affliction the Apostle here telleth you that vvhen Faith is weake Hope saues vs that vve despaire not and if yee demand which of these three declares vs to be men iustified by Faith in Christ the Apostle telleth you vvee must declare our Faith by good workes for Faith vvorketh by Loue these are the right places which these three excellent graces of the Spirit hath in the worke of our saluation and they goe so ioyntly together that they cannot be sundred When we say that a man is iustified by Faith onely vve doe not therefore make the iustified man to be vvithout Hope and Loue. For albeit in the action of the apprehending The doctrine of Iustification by faith onely takes not away Hope Loue. and applying of Christs righteousnesse Faith onely workes for which we say truely wee are iustified by Faith onely yet Hope and Loue haue other actions pertaining to saluation necessarily requisite in the iustified man And this doth cleare vs of that false calumnie wherewith the aduersaries doe charge vs as if we did teach that Faith might Calumnie of the aduersarie concerning this confuted be without Hope or Loue. because we affirme that vve are iustified by Faith onely I say most truely vvhen I say that among all the members of the body the eye onely sees but if any man collect of my speech that the eye is onely in the body without eare or hand he concludes wrong For albeit in the facultie of seeing I say the eye onely sees yet doe I not for that seperate it from the communion of the rest of the members of the body In the Sunne heat and light goe inseparably together of these two it is the heat onely that warmes vs doe I therefore say that the heat is without the light Among all the graces of the Spirit when I say that Faith onely iustifies I doe but point out the proper action of Faith but doe not therefore seperate it from Hope and Loue. So farre iniurious are the aduersaries of the truth vnto vs when they accuse vs for maintaining a Faith which is without Hope and doth not worke by Loue which we neuer affirmed Of this now it is euident that the Hope of a Christian Hope of a Christian is a strong thing depending on sure warrants must be very strong seeing it sustaines him in trouble it is a pillar that sustaines the whole building and a most sure anchor which being fastned vpon the rocke Christ Iesus holds vs so fast that we who are weake vessels tost too and fro vvith restles tribulations cannot be ouercome it leanes vpon most certaine vvarrants vvhereof now we will onely consider a few The first vvarrant of our hope is the vvord of GOD The first warrant of our Hope is the word of God 1 Pet 7. 4. whereof novv onely vve vvill touch these two comfortable places The Apostle saith there is reserued for vs in heauen an immortall inheritance vnto the which wee also are kept by the power of God through faith A word certainely full of all comfort that inheritance which the Lord keepes for me in heauen who can disappoint me of it and seeing I am kept by his power on earth for that same inheritance vvho can take me out of his hand he reserues my portion in heauen for me he keepes me on earth for it what then is there that is able to disappoint me of this hope Againe compare me these two together that the Father speaking from heauen saith of Christ this is my beloued Sonne in whom I am well
growing according to it he esteemes iudges and speakes of the Christian from it hee giues vs these names as to call vs Saints righteous c. not counting with vs vvhat haue vve beene neyther yet weighing vs by the corruption of sinnefull nature which remaines in vs but according to the new grace vvhich in our regeneration hee hath created in vs Hee sees no iniquitie in Israel and it is his Numb 23. 21. praise to passe by the transgressions of his heritage But the Christian by the contrarie in iudging of himselfe he lookes most commonly â—o that vvhereunto the Lord lookes least his sinnes are euer before him the old man is continually in his sight as a strong and mighty Gyant vvhose force hee feares vvhose tyrannie makes him to tremble and by whom hee findes himselfe detayned vnder miserable thraldome farre against his will and therefore all his care is how to subdue his tyrannie how to quench his life and shake off his dominion in this vvarfare he sighes complaines and cryes vnto GOD with the holy Apostle O miserable Rom. 7. 24. man who shall deliuer me from this body of sinne But because so long as this old man hath a life hee neuer rests to send out sinnefull motions and actions which doe greatly grieue the child of God therefore is it that hee esteemes himselfe a miserable creature yea and the chiefe of all sinners Thus yee see how it is that God accounts his children Saints and they account themselues Sinners Where againe Saint Iohn saith that he who is borne of God How it is to be vnderstood that he who is borne of God sinneth not sinnes not and yet that hee who saith hee hath no sinne is a lyer both of these is true He that is borne of God that is the new man sinneth not for sure it is that all the sins which are committed by man are either done without the knowledge of the new man his vnderstanding being as yet so vveake that he doth not know euery sinne to be sinne or then if he knowes them to be sinnes they are done without his consent or approbation yea they are done sore against his will so that the new man in the sinnes which are done in the body is a patient not an agent So that as an honest man captiued by violence and against The new man liues in the body like Lot in Sodome his will compelled to behold wicked and abhomiâ—able deedes which he would not so much as looke to if hee were free so is the new man detayned in the body as a captiue and compelled to looke vnto that which he loues not that is to the sinfull motions vnruly lusts and affections of his corrupt nature whereunto he consents not but protests against them and for their sake becomes wearie of soiourning in the body so that Ioseph was not more wearie of his prison nor Ieremie of his dungeon nor Daniel of the company of Lyons nor Dauid more wearie of his dwelling in Psal 120. 5. the tents of Kedar than is the new man wearie of his abiding in the body He is like Lot in Sodome whose righteous soule was vext day by day by hearing and seeing the vncleane conuersation of the Sodomites he is like Israel in Aegipt kept in most vile slauerie by the tyrannie of Pharaoh sighing and crying hee is like the godly Iewes holden in captiuitie in Babell many things they saw there done to the dishonour of God which they no way approued and many things they would haue done that they had no liberty to do So this new man perceiues many sinfull motions actions brought in vpon him by a superiour power which are a griefe vnto him and vexation of his spirit And this is the greatest comfort of the new man that Reioycing when â—e doth good grieued when he doth euill Rom. 7. 15. whatsoeuer good he doth hee doth it with ioy and on the contrary euill that is done in the body it is a griefe to him to see it yea he protests against it O Lord this is not I but sin that dwels in me thou knowst I like it not I allow it not I wish from my heart there were not done in me any thing that might offend thee Onely happy and thrice happy is the man who with the holy Apostle is able to say so Thus yee see in what sense the Godly are said by the Euangelist in one place not to sinne and in another not to be without sin The Lord worke this holy disposition in vs that the life of sinne may daily be weakned in vs. According to God Wee haue last of all to marke here We should not present petitions to God which are not according to his will that those petitions which flow from the Spirit are according to Gods will and therefore as concerning temporall things because wee know not absolutely what is the will of God whether health or sicknesse riches or pouertie be most expedient for vs we are to pray with a condition if it be his will but as for those things which are directly against his will it is a great mockery if it be done with knowledge or otherwise a grosse impietie to seeke them from him It is written of Vitellius that one of his friends asking from him a certaine thing which hee refused and being impatient of the refusall did say to him What auaileth thy friendship to me if I cannot obtaine that which I craue returned backe to his friend this answere And what auaileth to mee thy friendship if for thy sake I must doe that which becomes me not If such equitie be in a mortall man that he will not graunt an vnlawfull thing euen to his tender friend how much more are we to thinke that it is in the Lord our God Away therefore with these cursed and abhominable sacrifices as to present vnto the Lord petitions which are not agreeable vnto his holy will And last to conclude this that wee may be encouraged A Christian hath accesse to the priuie chamber of the great king euer when he pleaseth to prayer let vs consider what excellent priuiledge this is that the Christian as oft as hee pleaseth hath libertie to speake vnto the Lord his God The Persians thought it a piece of their silly glory not to graunt accesse easily vnto their subiects yea not to those of most noble ranck therefore yee see how afraid Hester the Queene was to goe in vnto the King vnsent for But the Lord our God King of Kings proclaimes vnto vs free accesse as oft as we are disposed to call vpon him ready at all times to extend the Scepter of his peace toward those who seeke him in spirit and truth Yea though with Dauid thou preuent the morning and rise at midnight to call vpon him thou shalt finde him euen then waiting vpon thee Inuenire potes praeuenire non potes come when thou wilt thou maist finde him but canst
the man whose wickednesse is forgiuen Psal 32. 1. whose sinne is couered and vnto whom the Lord impuâ—es not his iniquitie As hee that lay sicke sixe and thirty yeares of Luke 5. 25. the palsie arose with great ioy when Iâ—sus relieued him and he that was a creeple when he found that his feete which Acts 3. 8. had failed him so long did now serue him leaped for ioy and followed the Apostles into the Temple to praise God so that soule which findes it selfe freed from the guiltinesse and seruitude of sinne of all burthens that euer lay vpon man the heauiest to beare will with much more abundant ioy exult and triumph in that mercy of God vvhich hath made it free Secondly let the Apostle here stand vnto vs as an example Both by promises and examples doth the Lord confirme poore penitent sinners of the like mercy of God to be shewed vpon our selues how great sinners soeuer we haue beene if wee follow him in the like faith and repentance The Lord our God is not content by his word to promise mercy vnto penitent sinners but also confirmes vs by the examples of his manifold mercies shewed to others before vs when we looke vpon them let our weakenesse be strengthened let vs not thinke that the Lord will close that doore of mercy vpon vs if we knock aright which hee hath opened to so many before vs hee who hath beene found of them who sought him not vvill he hide himselfe from vs if forsaking our sinnes wee seeke him in spirit and truth Let his mercies shewed to others be vnto vs as cordes of Loue to draw vs among the rest and Hos 11. 4. like oyntments powred out the sweet smell whereof may delight vs to runne after him for that meekenesse which is in thee O Lord Iesus we will follow thee we haue heard that thou despisedst not the poore sinner thou abhorredst not the penitent theefe nor the sinfull woman that powred out teares before thee nor the Cananitish woman that made supplication to thee nor the woman deprehended in adultrie nor him that sate at the receipt of custome thou abhorredst not the Disciple that denied thee yea the persecuter of thy Disciples thou receiuedst to mercy In odore horum Cant. 1. 3. vnguentorum curremus post te In the smell of these thy sweet oyntments we will runne after thee O Lord. But vvee are to marke that before the Apostle came to The Apostle fought long before he came to triumph 1 Cor. 2. 3. this triumphing hee vvas long exercised vvith fighting he confesseth to the Corinthians that his preaching vvas among them in great feare and trembling that in his personall conuersation he was beaten and buffeted with an Angell of Sathan that hee had terrours vvithin and fightings without and what terrours are wee to thinke did trouble him out of doubt the sight of his sinnes the greatnesse of the iudgement to come did terrifie him whereof we are warned how wee must fight before wee triumph and mourne How can they triumph that haue not fought nor resisted so much as to shedding of teares farre lesse to the shedding of bloud 1 Sam. 30. 16. before the Lord comfort vs if wee cannot triumph with the Apostle it is because wee haue not foughten with the Apostle for let be that vvee haue not yet resisted vnto the bloud how many among vs can say that they haue resisted vnto the teares that is who striues with God as Iacob did with prayers and teares to obtaine a blessing Carelesse securitie hath farre ouer-gone vs and we are become like those Amalekits who returning from the spoyle of Ziglag and supposing they were past all danger cast their armour from them and spread themselues abroad in the fields to eate and drinke and to sport themselues when in the meane time the deuouring sword vnlooked for came vpon them It fareth euen so with the multitude of this generation they are become so carelesse in the spirituall warfare that as if there vvere no more battels to be â—oughten they walke vvithout the armour of God and spread themselues abroad in the fields of fleshly pleasures and not so onely makes themselues a pray to their deuouring enemie but defrauds their soules of that inward ioy arising of spirituall victory vvhich they who continue in fighting findes at the end of euery battell Now to enter into the vvords The Apostle conioynes The tongue of the wicked is a fornace of fire wherein the godly are tried these two interrogations together very conueniently Who will accuse who will condemne because howeuer there be many forward enough to accuse vs there is none who haue power to condemne vs. It is not the Apostles meaning that vve shall vvant accusations for the world Sathan and our owne conscience shall not cease to accuse vs Laban searched narrowly Iacobs stuffe to see if he could get any thing wherewith For sometime they accuse them publikely and in iudgement to charge him but more narrowly doe vvorldlings search the words and deeds of the Christian seeking whereupon to accuse them and where they can finde none yet vpon shadowes of euill they are bold to publish false reports or at least by priuate surmisings seekes to disgrace them Moses a man approued of God yet accused as an vsurper Ieremie the Prophet albeit he so loued his Country people that in secret his soule mourned for their desolation yet did they accuse him of treason alleadging that he had made defection to the King of Babell Daniel a man beloued of God accused and condemned of Darius his counsellers as a rebell to the King the Israelites who returned from captiuitie accused by Tobie and Sanballat of sedition the Christians of the primitiue Church oppressed with horrible slanders The first weapon wherewith Sathan fights against the Godly is the tongues of the vvicked for hee looseth their tongues to speake euill before he loose their hands to doe euill to them therefore said Augustine Lingua impiorum Aug. confes lib. 10. est quotidiana fornax the tongue of the wicked is a daily fornace vvherein the Godly are tryed let no man thinke to serue God in a good conscience but hee must be purged in this Ouen ye are not of the world said our Sauiour therefore it is that the world doth hate you and speake euill of you Ioh. 15. 19. As for their priuate surmisings they are of two sorts sometime they charge Gods children with euill which they haue done indeede but whereof they haue repented them and herein they are malitious that the sinnes vvhich God Sometime they speake euill of them priuately and that either maliciously charging them with sins they haue done but haue repented hath forgiuen they will not forget but this should not prouoke vs to impatience seeing they blame vs for nothing for which wee blame not our selues why shall wee be commoued let vs not thinke shame to say
the patience of God like vnto Oxen fed for the slaughter And here it shal not be vnprofitable to oppone the iudgement How God also compares his children to sheepe but in farre contrary respects of the Lord concerning his children to the iudgement of men The Lord also compares his little ones to sheepe but vpon plaine contrary respects to those which the world hath first for their innocencie and simplicitie they are not like other beasts that haue either teeth in their head pawes in their feete or poyson in their bowels to powre out when they are offended secondly for their patience whereas other beasts being beaten vtter vnruly and rowting voyces they are dumbe before their shearers yea when they are Cyprian de simp prael iniured are farre from reuenge The sheepe of Christ saith Cyprian hath not the bloudy teeth of Wolues crueltie is an argument of bastard religion and thirdly for their vtilitie for they doe not onely giue their milke but their Wooll and Skinne to the vse of man teaching vs how profitable wee should be to our brethren but alas the great number of them who being void of innocencie wise to doe euill void of patience not acquainted with the yoke void of charitie being like that barren tree vvhich had no fruit to giue to Christ in his hunger euidently declares how that many in this age howsoeuer esteemed among men yet are not accounted of God the sheepe of Christ Verse 37. Neuerthelesse in all these things we are more then conquerours through him that loued vs. HEre the Apostle doth now subioyne a negatiue answere to his former interrogations with an amplification these things whereof I haue spoken are so farre from being able to seperate vs from the loue of God that by the contrary in them all wee are more then conquerours that is victors out of all doubt In all these things Then yee may perceiue that vnto all The Christian compared to a rock in the sea those crosses enumerated before the Christian man is subiect he is not vnproperly compared to a Rock in the sea which being beaten on euery side with vvaues raysed by the winde yet stands vnmoueable vnbroken it selfe breakes them that assaults it Againe yee see that the Apostle who speaking of the estate In death Christians are conquerours of Christians vpon earth said before wee are slaine all the day long saith now we are more then conquerours strange it is that he who is slaine should be a conquerour but so it is the Christian battell euery way is meruailous partly because it is foughten within and against himselfe and partly because then is he a conqueror when he seemes to be vanquished being the member of that head who obtayned greatest victorie when he suffered most shamefull death Through him that loued vs. The Apostle doth so giue A Christian is not a single man standing by himselfe but a man incorporate in Christ comfort to the Christian that hee reserues the glory vnto the Lord the strength whereby we preuaile is from him that loued vs not for our selues It is very comfortable to consider that a Christian is not a man standing or liuing by himselfe he hath his being in Christ as long as there is life in him we cannot die it is true that sometime being deserted and left to our selues we fall away for a time as we may see in Peter who at the voyce of a Damsell denied the Lord Iesus and this is to teach vs that the praise of our standing perseuering and ouer-comming pertaines to the Lord. Verse 38. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come 29. Nor height nor any other creature c. THe Apostle continuing in his triumph mounts to an higher sort of enemies and hee also proclaimes defiance to them affirming that neither death nor life nor Angels nor things present nor things to come nor any other creature whatsoeuer if any other be are able to seperate vs from the loue of God Of the which we haue first to learne that a Christian man A Christian may be assured of his saluation in this life contrary to the doctrine of Papists in this life may be perswaded of his saluation neyther is it to be accounted presumption for as much as in so doing he leaues not vpon himselfe but vpon the word and promise of God vvhich the Lord hath confirmed by an oath that he may make sure to the heyres of promise the stabilitie of his counsell Where if the aduersary obiect that the word of the Lord out of all doubt is true and that they who beleeues and repents shall be saued but euery one vvho saith hee beleeues doth not beleeue and so cannot be perswaded of his saluation To this I answere that hee who repents vnfainedly and beleeues knowes as certainely that he hath repentance and faith as he who hath in his hand a iewell knowes that hee hath it and therefore may conclude with himselfe that the promises of saluation made to the penitent beleeuers belongs vnto him for albeit it be true there be many in the Church like vnto those fiue foolish Virgins who suppose they haue that which they shall not be found to haue in the end yet is there no reason to conclude that because some are deceiued all are deceiued because some thinke they haue faith and haue it not therefore none can be sure that they haue faith Out of all doubt vvhere the Lord Iesus dwelleth by his Spirit hee makes himselfe knowne to them in vvhom hee dwelleth according to that Know ye not that Christ is in you This is proued from the nature of the holy spirit whom the Christian hath receiued 2 Cor. 13. 5. except ye be reprobates and these names giuen to the holy Spirit of Adoption doth also confirme the same truth for he is called the Seale the Witnesse and earnest penny of God which names hee receiues from his effects and operations which he works in them to whom he is giuen eyther therefore must the aduersary say that there are none to whom the Spirit is giuen or they must graunt that they to whom he is giuen are sure the first they will not affirme the second they cannot with reason denie for what is this to say that a man Rom. 8. 16. 2 Cor. 1. 22. hath the Seale the Witnesse and the Earnest of God giuen to confirme the promise of God and yet all these doe not make him who hath them sure of saluation But here least that vvhich I haue said discourage them Comfort for the godly whē they cannot sinde this assurance who are of vveake consciences let them know that this assurance of saluation doth not alway continue with the Christian in a like measure for here we doe so beleeue that we want not our owne vnbeleife and albeit our faith when it is in the full strength ouer-comes