works of God,Some books of holy Scripture meeter for vs, then others are August de temp. ser. 49. there is a difference, and some of them more cleerely then others declares the glorie of God, so it is also among his holy writs, they breath all out one truth by a most sweet harmonie, diuine enim lectiones ita sibi connectun­tur, tanqnam vna sit lectio, quia omnes ex vno ore procedunt: yet ye shall finde that in some of them the Lord commeth neere vnto vs, as it were, with the face of a man, talking fa­miliarly vnto vs; in others againe hee mounts high aboue vs, as it were with the wings of an Eagle. And the Lord hath left it free, to delight our selues most in those places of holy Scripture, wherein for our estate we haue most edification, and to seeke in this Apothecarie shop of that sweet Sama­ritan the Lord Iesus, pharmaca morbo nostro conuenientia, such medicines as are meet for our maladie.

Among all the bookes of the old Testament,Why among the Epistles this to the Ro­manes is first. most fre­quent testimonies are brought by our blessed Sauiour and his holy Apostles, out of the booke of the Psalmes. Ierome called it a treasurie of all learning: And among all the Epistles of the Apostles,Ierom. epist. ad Paulin. no meruaile this to the Romanes haue the first place, not that it was first written, but because aboue the rest, it contayneth a most perfect compend of our Christian faith. And this middle Chapter thereof hath in it an Abridgement of all these comforts and instructions, (one excepted) which otherwise are dispersed throughout the whole Epistle, and is (so to call it) a pleasant k [...]ot of the garden, and Paradise of God, and therefore shall it not be vnprofitable for vs, by Gods grace to delight our selues for a while in it.

As to the connexion of this Chapter with the former,Two parts of this Chapter, the first con­taines comfort against sinne: The second, comfortagainst the crosse. wee are to know that it is a conclusion of the foregoing treatise of Iustification. Wherein the Apostle summarilie collects the excellent state of a Christian, iustified by faith in Christ Iesus, declaring it to bee such, that there is no con­demnation to him, that nothing, were it neuer so euill is able to hurt him, yea by the contrary, that all things workes for the best vnto him. And because there are onely two [Page 3] euils which grieue vs in this life, to wit, sinne that remaines in vs: and affliction that followes vs in the following of Christ. Against both these the Apostle furnishes the iusti­fied man, with strong consolations. Comforts against the remanents of sinne, wee haue from the 1. verse to the 18. Comforts against our afflictions, wee haue from the midst of the 18. verse, to the 31.

That this is the very purpose and order of the Apostle,This order of the Apostle is manifest out of his owne con­clusion. is euident out of his owne conclusion, set downe from the 31. verse, to the end: wherein hee drawes all that hee hath spoken in this Chapter to a short summe, contayning the glorious triumph of a Christian ouer all his enimies. The triumph is first set downe generally, verse 31.Rom. 8. 31. What shall wee then say to these things, if God bee with vs, who can bee against vs, &c. This generall incontinent hee parts in two, there is (sayeth hee) but two things may hurt vs, either Sinne, or Affliction. As to Sinne, hee triumphs against it, verse 33. and 34.vers. 33. 34. Who shall lay any thing to the charge of God his chosen? it is God that iustifieth, who shall condemne? It is Christ, who is dead, or rather, who is risen againe, who is also at the right hand of God, and maketh request for vs. As to Affliction, hee triumphs against it, from the 35. to the end, Who shall seperate vs from the loue of Christ? shall tribulation, ver. 35. anguish, or persecution? shall famine, nakednesse, or perill? yea shall death doe it? or that which is much more, shall An­gels, principalities, or powers doe it? No, In all these things wee are more than Conquerours, through him that loued vs. Thus doth the Apostle like a faithfull steward in the house of God, take by the hand the weary sonnes and daughters of the liuing God, that hee may leade vs into the Lords winesellers, there to refresh,Cant. 2. 4. and stay vs with the [...]lagons of his Wine, Cant. 5. 1. to comfort vs with his Apples, to strengthen vs with his hid Manna, and to make vs merry with that Milke and Hony which our immortall husband Iesus Christ, hath pro­uided for vs, to sustaine vs, that we faint not through our ma­nifold tentations that compasse vs in this barren wildernes.

[Page 4] We come then to the first part of the Chapter,Subdiuision of the first part. where­in the Apostle keepes this order. First, hee sets downe a generall proposition of comfort belonging to the iustified man. Secondly, he subioynes a confirmation therof. Third­ly, he explanes his reason of confirmation, and fourthly, ap­plyes i [...]first by commination of them who walke after the flesh, secondly, by consolation of the godly against the re­manents of the flesh, thirdly, by exhortation of both not to walke after the flesh. In the proposition againe set downe, 1 Verse 1.Proposition. first, he points at the comfort; Now then there is no condemnation: secondly, he sets downe a limitation, restray­ning this comfort; To them who are in Christ: thirdly, hee subioynes a clearer declaration of those persons who are in Christ, to wit, they walk not after the flesh, but after the spirit.

Verse 1.Coherence of this Chapter with the for­mer. Now then. This is a relatiue to his former dis­course, and is (as I haue said) a Conclusion inferred vpon that which goeth before. Seeing wee are iustified by Faith in Iesus Christ, and are now no more vnder the Law, but vnder Grace; seeing we are buryed with Christ by Baptisme into his death, that like as he was raised from the dead by the glory of his Father, so we also should walke in new­nesse of life, hauing receiued that spirit of Christ, whereby wee fight against the Law of sinne in our members, which rebelleth against the Law of our minde: seeing it is so, we may be sure that the remanent power of sinne in vs, shall neuer be able to condemne vs.

We see then that these words containe the Apostles glo­rying against the remanents of sinne,The Apostles former lamen­tation turned into a triumph. the sense whereof, in the end of the last Chapter made him burst out in a pit­tifull lamentation, and cry; O miserable man, who will deliuer me from the body of this death, but now considering the cer­taintie of his deliuerance by Iesus Christ, he reioyceth and triumpheth. Wherein for our first lesson, we marke the di­uersitie of dispositions, to which the Children of God are subiect in this life, sometime so full of comfort that they can not containe themselues, but must needs breake forth into [Page 5] glorious reioycings: at other times so far deiected in mind, that their ioy is turned into mourning; and this ariseth in them from the variable change of their sight and feeling. The Disciples on mount Tabor,Math. 17. 2. seeing the bright shining glorie of Christ were rauished with ioy, but incontinent when the cloud ouershadowes them, they become afraid. If the Lord let vs feele his mercies, wee are aliue, but if hee hide his face,Psal. 50. 21. and set our sinnes in order before vs, wee are sore troubled.The life of a Christian is a mixed webbe, wrought of trouble and comfort. As the troubles wee haue in this life are not without comforts; blessed bee God the Father of our Lord Iesus, the Father of mercies, and God of all comfort, who com­forts vs in all our tribulation: so our ioy, saith Saint Peter, is not without heauinesse, the one arising of the knowledge of that vndeserued inheritance,2 Cor. 1. 3. reserued for vs in heauen: the other of our manifold tentations,1 Pet. 1. 3. to which wee are subiect here vpon earth; it is these vicissitudes and changes which wrought in Dauid such different dispositions, as appeareth in him in the Booke of the Psalmes, and which all the godly may be experience finde in themselues,Bernard. Pascimur hic & pa­timur: for here we are so nourished with the comforts of God, that we are nurtred with his crosses. It is the Lords dispensation, and we are to reuerence it, resting assured that the peace and ioy which once the Lord hath giuen vs, may be interrupted, but can neuer vtterly be taken from vs, the Lord who will not suffer the rod of the wicked for euer to lie vpon the back of the righteous, Psal. 125. 3. least they put out their hand to wickednesse, will f [...]rre lesse suffer his owne terrours conti­nually oppresse our consciences, least we faint and dispaire, though he wound vs, Hose. 6. 2 he will binde vs vp againe, after two daies he will reuine vs, and we shall liue in his sight; Weeping may abide in the Euening, but ioy shall come in the Morning. The chosen vessell of God shall not alway lament, and cry woe is me, sometime the Lord will put a song of thanksgiuing in his mouth,Chrisost. in Mat. hom. and make him to reioyce, thus de aduersis & prosperis admir abilivirtute vitam Sanctorum contexuit Deus. The life of a Christian may bee compared to a webbe, so [Page 6] meruailously mixed and wouen of comfort and trouble, by the hand of God, that the long thread thereof reaching from the day of our birth to the day of our death, are all of trouble, but the weft interiected, manifold comforts, and this haue we marked vpon the coherenee of the beginning of this Chapter, with the end of the former.

Now in these words it is to be obserued,Papist wrong­fully collect here, that there is sin on, or damnable act in them who are in Christ. the Apostle saies not, there is no sinne in them who are in Christ, but he saith, there is no condemnation to them: he hath confessed before that he did the euill which he would not, and that he saw a law in his members rebelling against the law of his minde, but now hee reioyceth in Christ, that sinne in him is not able to condemne him. It is then a false exposition of these words, which is made by Caietane and Aquinas: Nihil est damnabile in illis, Aquinas, Caietane on this place. qui sunt in Christo, nullus actus quo merea­mur damnari, that in them who are is Christ, there is no­thing worthy to be damned, no act that merits damnation: for the Apostle condemnes these motions of sinne, which he found in himselfe, as euill and repugnant to the Law of God: and if the holy Apostle was not ashamed to confesse this of himselfe, what blinde presumption is this in them, to exempt themselues, or others from such motions, as are worthy to be damned, wee shall still confesse our guiltines, there remaines in vs of our owne which the Lord might condemne, if he would enter into iudgement with vs, and shall so much the more praise his mercie, who hath deliue­red vs from condemnation: and further comfort then this the Apostles words do not afford vnto vs, [...]. There is no iudgement, no sentence to be giuen against them who are in Chrst. Surely our righteousnesse in this life, consists rather in the remission of sinnes, then in the perfection of vertue.Cypriain orat. dom. Ne quis sibi, quasi innocens placeat, cum innocens nemo sit, & se extollendo plus pereat, instruitur & do­cetur, peccare se quotidie, dum quotidie pro peccatis iubetur orare, that no man (saith Cyprian) should flatter himselfe, as though he wer innocent, when as indeed no man is innocent, [Page 7] and so by extolling himselfe, should perish so much the more, he is instructed and taught that he sinnes, while as euery day hee is commaunded to pray for remission of sins, but this errour we shall God willing further improue hereafter.

In the meane time for our comfort let vs consider,Reasons why the Lord suf­fers sin to re­maine in the iustified man. that albeit the Lord, when hee iustified vs, might haue vtterly destroyed the life of this sinning sinne in vs, yet for waigh­ty causes hath he suffered some life thereof to abide in vs for a time:For the exercise of our Faith. the first is, for the exercise of our faith, Peccata 1 quorum reatum Soluit Deus, ne post hanc vitam obsint, ma­nere tamen voluit ad certamen fidei; these sinnes (saith Au­gustine) the guiltinesse whereof God hath loosed, that they should not hurt vs in the life to come,Aug. in Ioan. tract. 41. hee will haue to re­maine for the exercise of our faith. No man is crowned, ex­cept he striue as he ought, 2. Tim. 2. 5. and therefore the Lord who hath prepared for vs a crowne, and hath put vpon vs his com­pleat armour, hath also suffered some enimies to remaine, against whom we may fight, for the tryall of our faith, pa­tience and perseuerance, euen as the Cananites were left in the Land, that the Lord by them might proue the Israe­lits, whether if or not, they would keepe the way of the Lord to walke into it.

Secondly,For our instru­ction that we may know what benefite we haue by Christ. some life of sinne is left in vs for our instru­ction,2 that wee may know the better how farre we are ob­lieged to Gods mercy, and how excellent is that deliuerance which we haue by Iesus Christ. Nulla quidem est condem­natio his qui sunt in Christo, tamen ad humiliandos nos pec­catum adhuc patitu [...] vi [...]tere in nobis, & grauiter nos affligere, vt sentiamus, Bernard. quid gratia nobis praestet, & semper ad illius auxi­lium recurramus. It is true indeed (saith Bernard) that there is no condemnation to them who are in Christ, yet for our humiliation the Lord suffers sinne to liue in vs, and often­times afflict vs, that we may know the benefit wee haue by Grace, and make our recourse for helpe vnto it continually, and indeed, except by experience wee felt how powerfull [Page 8] sin is of it selfe to ouer rule vs, we could neuer haue knowne that vile bondage and seruitude of sinne, vnder which wee lay by nature, nor that excellent Grace of Christ, by which we haue gotten deliuerance. And therefore so oft as wee are troubled with our inhabitant corruption, we are to con­sider, that if the remanents of the old man breed vs such strong and restlesse tentations, how would it tyrannize o­uer vs, if it were liuing in the full vigour, & strength thereof? that so we may praise and magnifie that sauing Grace of the Lord Iesus, which hath freed vs from so intollerable a tyrannie.

3 Thirdly,For the greater glory of God, and Sathans greater confu­sion. the Lord hath done this for his own greater glo­ry, like vnto those Victors in battaile, who albeit they may, yet will not put all their enimies to the edge of the sword, some of them they take Captiues, and reserues for a while aliue against the day of triumph, to be put then to death, to their greater shame, and the greater honour of their Con­querours.Iosh. 10. 23. When Ioshua had discomfited those fiue Kings, who made warre against Gibeon, hee would not slay them in the battaile, but inclosed them in a caue, that the battell being ended, he might put them to death in sight of all his people: and then for their further confirmation, hee caused his Captaines and chiefe men of warre, to tread vpon the necks of these Kings, to assure them that after the same man­ner the Lord should subdue all the rest of their enimies vn­der them. And so our Captaine & mightie conquerour, the Lord Iesus, hath by himselfe obtained vnto vs victorie ouer all our enimies, these Kings which besieged Gibeon are turned to flight, these inordinate affections, which held vs Captiues before, are now by his power captiued of vs, they are closed vp vvithin vs (as in a Caue) vvhere they remaine vvith some life, but restrained of their former libertie and power. And vve rest assured, that when the battaile shall be finished, our Lord Iesus shall altogether spoyle them of their life:Rom. 16. 20 The God of peace shall shortly tread Sathan vnder our feete: then Goliah being ouercome, his army of the [Page 9] Philistines shall flie, and no inordinate desire shall bee left within vs. Thus wee see how the Lord permits his enimie to liue, and will not (fully) torment him before the time, it is not because he wants power to subdue him,Ciril. catech. 8. Set vt [...]o ma­gis confundatur, but that so much the more he may confound him. When as all the warriours of God, aswell those who are to come in the last age of the world, as those who were in the forefront of the battaile, haue foughten against him, and ouercome him,1 Cor. 15. 25 then shall the Lord Iesus put all his enimies vnder his feete. Yea, euen now in the very time of the conflict is Sathan wonderfully confounded in this,How Sathan is daily confoun­ded in the godly. that notwithstanding the Serpent keepe his sting, yet there is no deadly power in it. This vncircumcised Goliah hath that same sword in his hand, by which he hath slaine many one, the Lord permits him also to strike the Christian man therewith, but hee sees himselfe it is in vaine. O how doth he returne ashamed and confounded, when hauing gotten leaue to shoot out his sting, and to strike with his accusto­med sword (of sinne) those whom he hateth vnto death, he perceiues that for all hee can doe, there remaines in them a seed of life which cannot be destroyed?

But that the greatnesse of this benefite which we haue by Iesus Christ,Christians are not exempted from the con­demnatory sen­tence of men. may the better appeare, let vs see what a condemnation this is, from which we are deliuered. In the Scriptures there is ascribed to man a iudging, by which he absolueth or condemneth; there is also ascribed to God a iudging, by which he absolueth or condemneth, As to mans condemnation, we are not exempted from it. Daniel condemned for a Rebell, Ioseph condemned for an Adulte­rer; Iob condemned of his friends for an Hypocrit; our Sa­uiour condemned for an Enimie to Caesar; his Disciples con­demned and iudged worthy of stripes, stand as so many ex­amples to confirme vs, that vve faint not when vve are con­demned of men: yea, vvith the Apostle vve must learne to passe little from mans iudgement, and striue in a good con­science to be approued of God, for sure the Lord vvill not [Page 10] peruert iudgement, it is farre from the Iudge of all the world to doe vnrighteously, hee vvill at the last plead the cause of his Seruants, and bring their righteousnesse to light.

This condemnation then,But from the condemnatory sentence of God. from which vvee are deliue­red, is the sentence of God the righteous Iudge, by which finding man guiltie of sinne, for sinne hee ad [...]dgeth him vnto eternall damnation, from this all they, who are in Christ are deliuered:Iohn. 5. 24. Hee that beleeueth in him who sent mee, hath euerlasting life, and shall not come into condem­nation, but hath passed from death to life. In this condem­nation the Lord proceedes at three sundry dyats against the wicked.Three sundry dyats the Lord keepes against the wicked in the processe of their condemnation. First, hee condemneth them in the Court of Conscience. Next, in the day of their particular iudge­ment. Thirdly, in the day of generall Iudgement. First, (I say) the Lord holdeth a Iustice Court against the vvicked in his owne Conscience: For the Lord iudgeth 1 the righteous, The first is kept against them in the iustice court of their owne Conscience. and him that contemneth God euery day. Af­ter sinne committed by him, there ariseth in his Consci­ence accusing thoughtes, and there is a sentence vvithin him, giuen out against him. The Apostle speakes it of Heretikes, one sort of vvicked men, and it is true in them all,Psal. 50. 5. they sinne, being damned of their owne selues, [...], by themselues Iudgement is giuen out against themselues: which sentence albeit euery vvicked man doe not marke the voyce of their disordered affections, some­time being so loud, that they heare not the condemnato­ [...]ie voyce of their Conscience, so clearely as it is pro­nounced, yet doe they heare as much, as makes them in­excusable, and breedes in them a certaine feare and ter­rour, which is but a fore-runner of a more fearefull iudge­ment to come, vvhich howsoeuer in time of their securi­tie they labour to smoother, and quench by externall de­lights, yet at the length affection shall bee silenced, and Conscience shall pronounce sentence against them vvith so sh [...]ill a voyce, that their deafest eare shall heare it. This [Page 11] I haue marked, that vve may learne not to esteeme lightly the Iudgement of our Conscience, but that so oft as vvee are condemned by it, vvee may make our refuge to the throne of Grace to seeke mercy; [...] Ioh. 3. 20 For if Conscience con­demne vs, God is greater then the Conscience, and will much more condemne vs, Aug. hom. 50 Ascendat ita (que) homo tribunal mentis suae, si [...] illud, meminerit, quod oportet eum, ante tribunal Christi exhiberi. Let therefore a man (saith Augustine) goe vp to the tribunall of his owne mind (in time) if he feare it, let him remember that he must be presented before a grea­ter tribunall.

The second dyat of iudgement, which the Lord keepes 2 against the wicked,The second is kept against them in the houre of death is in the houre of death, wherein the Lord doth not onely repeat their former sentence of con­demnation, and that in a more fearefull and iudiciall man­ner, but proceeds also to execution, adiudging their bodies (vntill the day of last iudgement) to the prison of the graue, to vnderly that curse pronounced on man for his Apostasie, and condemning their spirits to be banished from the pre­sence of God, and cast into vtter darknesse. Let not there­fore the wicked man nourish himselfe in sinne, with a vaine conceit of the delay of iudgement, wherefore wilt thou put farre from thee the euill day? what, suppose the day of generall iudgement were not to come for many yeeres, is not the day of thy perticular iudgement at hand? vnto which thou shalt be drawne sodainely, and perforce in the midst of thy deceiuing imaginations, thou shalt bee taken away in an houre wherein thou thought not to dye, more mise­rable than that rich glutton, who hauing stored his head with false conclusions, dreaming of many dayes to come, when he had not one, was that same day taken away to iudgement. And this shall moue vs the more, if we doe re­member, that such as we are in the day of death, such shall we bee found in the day of iudgement.Aug. epist. ad Hesych. In quo enim quem (que) invenerit suns nouissimus dies, in hoc eum comprehendet mun­di nouissimus dies, quia qualis in die ifto quisque moritur, talis [Page 12] in die illo iudicabitur, and euery man in the last day shall be iudged to bee such, as hee is when hee dyeth. It would wa­ken vs all more carefully to thinke vpon our end, that so we might prepare our selues for this second dyat of iudge­ment.

3 But the third day of iudgement shall be most fearefull,The third dyat shall bee kept against them in the day of generall iudge­ment. when all the wicked being gathered together in one shall bee condemned, in that high and supreame court of iustice, which the Lord shall hold vpon all that euer tooke life, then shall the full measure of the wrath of God bee powred vp­pon all those who are not in Christ Iesus, both in soule and body, they shall bee punished with euerlasting perditi­on. This iudgement shall bee most equitable, for when that Ancient of dayes, shal sit downe vpon his white throne, before whose face heauen and earth shall flee away,Dan. 12. 6. and when the Sea, and the Earth, hath rendred vp their dead, then the bookes shall bee opened, Reuel. 10. 8. according to which hee shall proceed vnto iudgement.This iudgment shall proceede, by the bookes of Law, and Conscience. And the bookes are two, the booke of the law, which sheweth to a man what the should doe; and the booke of Conscience, which sheweth him what hee hath done; by those shall the wicked man bee iudged, and hee shall not bee able to make exception against any of them: against the booke of the law, hee shall bee able to speake nothing,Psal. 19. 9. for the Commandements of the Lord are pure, and righteous altogether. And as to the booke of con­science, thou canst not denye it, the Lord shall not iudge thee by an other mans conscience, but by thine owne; that booke thou hast had it alway in thine owne keeping, who then could falsifie it? neither is any thing written in it of things thou hast done, but that which thine owne hand hath written, how then canst thou make any exception against it?

Thus the bookes being opened,How the wic­ked shall bee conuicted by the booke of the Law. the iudgement shall proceed in this manner. The Law shall pleade for trans­gression of her precepts, requiring that the wicked may be put to death, for their most vnreasonable disobedience, her [Page 13] commandements for number being but ten, and so not bur­denable to the memorie; for vnderstanding plaine, written in the hart of euery man; for equitie not contradictable, for the Law craueth nothing of man, but that which by the holinesse of his nature receiued by Creation, hee was able to performe, neither doth the law command any thing profitable to God, vvho gaue it, but vnto man, who recei­ued it. And for holinesse euery precept of the law, when God proclaymed it on mount Sinai, was assisted with a thousand of his Saints, as witnesses of the holinesse therof: all these circumstances doe aggrauate the waight of that iudgement which the law shall giue out against the trans­gressors thereof.How they shal be conuicted by the booke of conscience. Then from the Law iudgement shall pro­ceede to Conscience, and Conscience shall witnesse against them of their transgressions against euery precept of the law; wherein they shall be so cleerely conuinced, that their perticular sinnes with the circumstances thereof, time, and place, though now they haue cast them behind their backs, shall then be set in order before them; and so iustly euery manner of way shall iudgement goe out against them. Eliphaz spoke it falslie to Iob, Iob. 15. 6. thy owne mouth and not I condemnes thee, but most iustly shall the ruler of the world lay it vpon the wicked,Luk. 19. 22. out of thy owne mouth I iudge thee, O thou euill and vnfaithfull seruant, the voyce of thine own conscience, and no other shall condemne thee.

And as this condemnation will bee most righteous,This iudgment shall also bee most terrible. so shall it bee also most fearefull, not onely in regard of the manner of the Lords proceeding in that last iudgement, but chieflie in regard of that irrevocable sentence of dam­nation,Exod. 19. 16. which shall be executed without delay. The Law was giuen with Thunders and Lightnings,Moses trem­bled for feare at the giuing of the Law what will the wic­doe at the exe­cution thereof? and a thicke cloud vpon the mount, with an exceeding loude sound of the Trumpet, so that all the people were afraide; yea so terrible was the sight, that Moses said I feare, and quake. The lawes of mighty Monarches are executed with greater terror, then they are proclaymed; what then shall we looke [Page 14] for, when the God of glory shall appeare, to iudge the world according to his law?Reuel. 6. 14. the Heauens shall passe away with a noyse, the Elements shall melt with heate, the Earth with the workes which are therein shall be burnt vp, the Arch­angell shall blow a Trumpet, at the voyce whereof the dead shall rise. If Moses the seruant of the Lord, quaked to heare the first Trumpet, how shall the wicked, condemned in their owne conscience tremble, and quake to heare the second?Reu. 6. 15. Then shall the Kings of the Earth, and the great men, and the rich men, and the chiefe Captaines, and the mightie men, hide themselues in the Dennes, and among the rockes of the Mountaines: (for what strength is there in man, who is but stubble, to stand before a consuming fire?) and or euer their doome bee giuen out, they shall crye Mountaines and Rockes fall vpon vs, and hide vs from the presence of him that sitteth on the Throne, but when they shall heare that fearefull sentence,Mat. 25. 41. depart from me yee cursed into euerlasting fire, prepared for the Diuell and his Angels▪ O how shall the terrour thereof confound their spirits, and presse them downe to the bottome of hell. O fearefull sen­tence! (depart from me) what shall the creature doe, when the Creator in his wrath commaunds it to depart, and by his power banishes it from his presence? O man wilt thou consider in time,Remembrance of this last iudgment is a preser [...]atiue against sinne. vvho shall receiue thee when God casts thee out from his face; or who shall pittie and bee able to comfort thee, when God shal persecute thee with his wrath? assure thy selfe euery creature shall refuse her comfort to thee, if a drop of colde water might bee a reliefe vnto thee thou shalt not get it. Happie therefore are they vvho in time resolues themselues vvith Peter, Math. 10. Lord whether away shall wee goe from thee, thou hast the wordes of eternall life. For they who doe now goe a whoring from the LORD, wandring after lying vanities, shall in that day receiue this for a recompence of their errour,Iud. 10. 14. goe to the Gods whom yee haue serued. Mat. 25. 41. Your whole life was but a turning backe from mee, now therefore depart from mee, and whether? into fire, [Page 15] and what fire? euerlasting fire, and with whom? with the Diuell and his Angels: thou hast forsaken, mee, thou hast followed them, goe thy way with them, a companion of their torment. O fearefull sentence! quae cum it a sint bene nobiscum ageretur, Augustine. si iam nunc sic nos paeniteret super malis nostris, quomodo tunc sine vllo remedio paenitebit. It were good therefore sayes Augustine, if novv all men could so repent of their sinnes, as it is certaine in that day they shall repent without any remedie, for then the wicked vvill shed teares aboundantly, but they shall bee fruitlesse.

And if yet all this cannot waken thee to goe to the Lord Iesus vpon the feete of faith and repentance,The day be­fore the last iudgement Mercy shall be offered, but none after it. that in him thou mayest bee deliuered from this fearefull damnation, yet remember that seeing this iudgement is supreame and the last, from which will bee no recalling, most foolish art thou, if in time thou doe not foresee and prouide, how thou mayest stand in it. Now if thy conscience condemne thee, thou may get if thou, seeke absolution in Christ, but in that day if the Lord condemne thee, thou shalt neuer be absolued; the day before the Trumpet sound, mercy shall bee preached to the penitent and beleeuers by the Gospell, but from the time that once the sentence is giuen out, there shall neuer bee more offering of mercy; the doore shall be closed, though the wicked cry for mercy, and vvith Esau seeke the blessing vvith many teares, yet shall they neuer finde it.

Of all this novv it is euident,By Christ wee haue deliuer [...]ce from this three fold condem­nation. vvhat an excellent benefit wee haue by Iesus Christ, in that vve are deliuered from this threefold condemnation. For first being iustified by faith vve haue peace vvith God in our consciences, that holy spirit of adoption testifying vnto vs that our sinnes are for­giuen vs: whereof arises in our heart an vnspeakable and glorious ioy, which ioy notwithstanding cannot be full nor perfect vntill the former sentence of our absolution be also pronounced, in the other two iudgements, that in the houre of death wee heare that ioyfull sentence,Mat. 25. 21. Come to mee thou [...] [...] [Page 18] (with the Apostle) the terrour of that day, but surely when the Lord shall set vs on mount Sion among those thousands which follow the Lambe, and we shall see the smoake of the damned ascending continually; when we shall stand at the right hand of the Lord Iesus, and shall heare that feare­full sentence pronounced on the wicked, and see the spee­die and terrible execution thereof, the earth opening incon­tinent to swallow them, then shall we perfectly know, how greatly the Lord hath magnified his mercies towards vs, in deliuering vs from so fearefull a condemnation.

Last of all,How miserable are they who are not in Christ? as this is the happy estate of them who are in Christ, that now there is no condemnation for them, so is it the contrary miserable estate of the damned, doe what they will, euery action of their life makes out the processe of their most iust condemnation, for to the vncleane all things are vncleane, yea, euen their consciences are defiled, and their prayer is abhominable and turned into sinne, but thanks be to God through Iesus Christ, who hath deliuered vs from this most vnhappie condition.

To them who are in Christ. Deliuerance by Christ pertains not vnto al men onely to them who are of the houshold of Faith. Albeit the former mentioned deliuerance from the wrath to come, be most comfortable, yet this which is subioyned should waken euery man to take heed vnto himselfe when we heare that this deliue­rance is limited and restrained onely to them who are in Christ. It is true that by the offence of one man the fault came on all to condemnation, but by the obedience of one all are not made righteous, onely they who receiue the abun­dance of grace, and gift of righteousnesse shall reigne in life through one Iesus Christ. As therfore we haue receiued with­in our selues by nature the sentence of death, knowing that we are borne heyres of the wrath of God by disobedience, so wisedome craues, that we neuer rest nor suffer our eies to sleepe, nor our eye-lids to slumber, but that wee should recount our former sinnes in the bitternesse of our heart, and water our couch with teares in the night, and call vpon the Lord without ceasing in the day, continually, vntill we finde [Page 19] that we are translated from darknesse to light, taken out of nature and planted in Christ, and that first sentence of ab­solution be pronounced to our conscience by the spirit of adoption,Mat. 9. 2. goe thy way, thy sinnes are forgiuen thee. For the Apostle vseth here this limitation of the comfort to certain persons, thereby to declare, that it appertaines not vnto the remnant of the world.As none were saued without the arke, the fa­milie of Lot, & house of Rahab. When the originall world was ouer­whelmed with waters, none were saued but such as were in the Arke: when Sodome was burnt with fire, none were saued but those of the familie of Lot: when Iericho was de­stroyed,Gen. 7. 33. none were preserued but such as were in the Fa­milie of Rahab, Gen. 19. 16. all these are figures shadowing vnto vs, that when the Lord shall come to cut downe the wicked with the sword or hooke of his iustice,Iosh. 2. to cast them for euer into the wine-presse of his wrath, saluation shall belong onely to those who are of the houshold of faith, euen that whole familie whereof God in Iesus Christ is the Father, which number is indeede exceeding small, if they bee compared with the remnant and great multitude of the world, there­fore let not their euill example deceiue vs, but remembring the kingdome of heauen suffers violence, Mat. 11. 12. let vs cast away these burdens and impediments,Heb. 12. 2. specially this sinne which hang­eth so fast on, that we may enter in time into the arke of God, and Familie of Rahab, that so vvee may bee saued.

Wee haue here then first to obserue a certaine distincti­on of mankinde,A threefold di­stinction of mankinde. whereof some are in Christ, these are ves­sels of honour reserued to mercy, others out of Christ, and these are vessels of dishonour,Made in God his eternall counsaile. ordained vnto wrath. This 1 distinction is first made in God his secret counsell, electing some, and lea [...]ing others according to the good pleasure of his will,Made in this life by effectual calling, of those who are chosen and this is onely knowne vnto himselfe. It begins 2 first to be manifest, when the Lord by effectuall calling se­perates his Elect from the children of wrath and disobedi­ence, and then it is knowne, but properly and truely of those onely,Reuel. 3. 12. who are effectually called, for that now name, which [...] [...]

[Page 22] To them that are in Christ. The Apostle excludes not himselfe from that naturall miserie wher­vnto others are subiect. The Apostle you see chan­ges the manner of his speach: when hee spake of the power of sinne remayning in our nature, he spake of it in his owne person, but when hee speakes of our deliuerance by Iesus Christ, he speakes of it in the person of others. Thus the Apostle by an holy wisedome doth order his speach for the comfort of the children of GOD, for least that other weake christians might bee discouraged by reason of their sinnes, hee speakes of remanent sinfull corruption in his owne person, to declare that none, no, not the holy Apo­stles are exempted from it. Of deliuerance againe he speaks in the person of others,Neither ex­cludes hee o­thers from that mercy which hee himselfe hath receiued. least any should thinke that the grace of Christ were restrayned onely to such singular per­sons, as holy Apostles, & were not also extended to others. Commonly these wh [...] are of such a tender Conscience, makes exception of themselues, as if the comfort of other christians belonged not to them; the Apostle therefore in­cludes within the communion of this benefit, all vvhosoeuer, Pastors, people, learned, vnlearned, poore, rich, weake and strong, prouiding that they bee in Iesus Christ. Men who are truely godly, in the matter of misery chiefly contemne themselues, therefore the Apostle calles himselfe the chiefe of all sinners, 1 Tim. 2. 15. but they neuer exclude others from the same communion of mercie,2. Tim. 4. 8. I know sayes the Apostle that there is layd vp for mee a crowne of glory, and not onely for mee, but for all them who loue the second appearing of the Lord Iesus.

It is farre otherwise with naturall men,Naturalists blinded with presumptiō do far otherwise. blinded with presumption, they extoll their owne righteousnesse aboue others, & in their conceit with the proud Pharisee, condem­neth euery other man as a greater sinner than himselfe; they carrie in their bagge two measures, by the one they take to themselues, making much of the smallest good which is in them, by the other they giue, setting that by for light, which is most excellent in another. Our Sauiour properly expres­ses their corrupt iudgement, when hee compares it to the light of the eye, which can see any other thing better than it [Page 23] selfe, and can espye a moate sooner in another, than a beame in it selfe. After this manner hipocrites looke out, curiosi ad cognoscend [...]m vitam alienam, Aug. confes. lib. 10. d [...]sidiosi ad corrigendum suam, curious searchers of the life of others, carelesse correcters of their owne.Basil. hexam. hom. 9. Mens peracute perspiciens alienos errores, tarda est ad proprios cognoscendos defectus, the minde that sharply lookes to the faults of others, doth but slowly consider her owne defects: but let vs learne by the precept of our blessed Sauiour, and practise of this holy Apostle, rather to looke to our selues, searching out our owne sins, then neglecting our selues to prattle vainely of the sinnes of other men.

That are in Christ. Our vnion with Christ ex­pressed by fiue similitudes in holy scripture. But now to come to the matter. The spirit of God in holy Scripture expresses our vnion with Christ, by fiue sundry similitudes: first by a marriage, wher­in Christ is the husband, and we the spouse. Secondly, by a body, whereof Christ is the head, and wee the members. Thirdly, by a building or house, wherein Christ is the foun­dation or ground stone, and wee the vpper building vpon him. Fourthly, by the similitude of ingrafting, wherein Christ is compared to the Vine, and wee to the branches grafted into him. Lastly, by the similitude of feeding, wher­in Christ is compared to the foode, and wee to the bodie which is nourished.

As for the similitude of Marriage,As Eue was to Adam, his wife his sister, and his Daughter, so are we vnto Christ. the strongest bands of coniunction that euer was betweene two creatures, was be­tweene Adam and Eue, for Eue was his Wife, his Sister, and his Daughter: his Wife being ioyned with him in marriage by God, she became one flesh with him: she was his Sister, made immediately by the hand of that same Father who made Adam, and that without Adams helpe: shee was also his Daughter, for of him shee was made, bone of his bone, and flesh of his flesh. All these wayes are we alyed vnto Iesus Christ; we are his spouse in respect of that mu­tuall contract and couenant which is betweene vs, he hath marryed vs to himselfe in righteousnesse, iudgement, mercy, and compassion. We are his Sonnes and Daughters in respect [Page 24] of regeneration, which is our new creation: we are also his brethren and sisters in respect of the spirit of adoption, by whom we acknowledge God the father of our Lord Iesus Christ to be our father also in him, and his sonne Iesus to be our elder brother.

Yet is our allyance with Christ so neere,Yet this expres­seth not our al­lyance with Christ, & ther­fore other simi­litudes are vsed. that all these whereof we haue spoken can not expresse it, and therefore ye shall finde, that there is not a way, by which in nature two things are made one, but from it the spirit of God bor­rowes similitudes to declare how Christ and we are one in him, as the branch in the tree; we are of him, as Eue was of Adam, we are of him, as the house is built on the foundati­on, wee are one with him, and that many manner of wayes, one with him, as brother with brother, as husband and wife, as the body, and the head; as meat and that which is nou­rished, what meruaile the [...] considering all these, that the Apostle with boldnes breakes out in this glorious triumph, there is no condemnation to them; who are in Christ, seeing we are in him, as branches in the tree, it is not possible that we can wither or decay for want of the sap of Grace, so long as he doth retaine it, and that shall be for euer: seeing we are built on him like an house vpon a sure foundation, what storme can ouerblow vs, let the winde rise, and the raine fall, wee shall not be ouerthrowne, because wee are the building of God standing vpon a sure foundation, see­ing wee are his spouse, who can haue action against vs, our debts fall to be payd by our husband, he liueth to make an­swere for vs: seeing we are his conquered inheritance, who will take vs out of his hand,Ioh. 10. 28. My sheepe can no man take out of my hand (saith our blessed Sauiour.) Most happy then, and sure is the estate of all those, who are in Christ Iesus.

But leauing other similitudes,In the simili­tude of ingraf­ting foure things conside­red. let vs consider that this phrase to be in Christ, is borrowed from planting or ingraf­ting. Our Sauiour 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: [Page 25] thirdly, what is the manner of the ingrafting: fourthly, some comfors and instructions arising hereof.

The root or stock whereinto this ingrafting is made,The stock or roote. is 1 Iesus Christ, called by himselfe the true Vine: by the Apo­stles, the true Oliue: by the Prophets, the roote of Iesse, and the righteous branch, Iohn. 15. 1. this roote that great husbandman the eternall God prepared to be as a stocke of life,Rom. 11. 17 wherein he ingrafts all of Adams lost posteritie,Isaiah. 11. 1. whom he hath conclu­ded to saue, to the praise of the glory of his mercie. After that in the fulnes of time God hath sent him into the world, clad with our nature, and he hath 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 hee 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 sorts:The branches whereof some are onely exter­nally ingrafted these may be cut off. first, all the members of the Church visible, who by 2 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,Rom. 11. 22 but are as dead trees,2 Tim. 3. 5. hauing leaues without fruit, they haue a shew of Godlinesse, but haue denyed 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,Aug. de bap. cont. Donatist lib. 10. ca. 10 Na [...] sicut ille ex legittima ma­tre natus gratiam superbe spreuit, & reprobatus est, it a qui in vera Ecclesia baptizantur, & gratiam Dei 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 in the true Church of God, and embrace not the grace of God, shall be reiected with Esau, [Page 26] 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,Others inter­nally ingrafted, and to these be­longs this com­fort. are they who beside the outward ingraf­ting 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, Gal. 2. 20. the 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 this spirit, are assu­redly his.

3 As for the manner of the ingrafting,The manner of the ingrafting, it is made by the word and spirit. it is spiritual, wrought by the holy Ghost, who creating faith in our heart by hea­ring of the Gospell, makes vs to goe out of our selues, & tranfire in Christum, & so to relie vpon him, that by his light we are illuminated, by his spirit wee 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 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,Distance of place staies not our vnion with him. no distance 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 bee 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 [Page 27] 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 with Christ are exceeding great,Comforts ari­sing of this our vnion with Christ. for first we haue with him a communion of natures, hee hath taken vpon him ours, and hath communicated his nature vnto vs. Of the first (after a sort) all mankinde may glory,Communion of Natures. forasmuch as 1 Christ tooke not on the nature of Angels, but the nature of man, yet if there bee 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, 2 Pet. 1. 4. before hee assumed our nature, hee sanctified it, and now hauing by his owne spirit ioyned vs to himselfe, wee may bee out of doubt hee shall not cease till he hath fully sanctified vs.

It is a notable comfort that the worke of our perfect sanctification is not left vnto vs to doe,A notable com­fort, the Lord who sanctified our nature that he might as­sume it, will also sanctifie vs seeing hee hath vnited vs to himselfe. the Lord Iesus hath taken it into his owne hand to performe it, what then shall hinder it, I am perswaded that hee who hath begunne this good worke in you, will performe it against the day of Iesus Christ. Hee who at his pleasure turned water into Wine; hee who made the bitter vvaters to become sweet; hee who makes the wildernesse a fruitfull land, and the barren woman to become the mother of many children;Phil. 1. 6. in a word, hee who calles things which are not, and causeth them to bee, is hee not able to make sinners become Saints? or shall hee not perfect that worke of the new creation which hee hath be­gunne in vs? As for man he may bege [...] children but cannot renew their nature; he may marrie a Wife, but cannot change her conditions,Ber. serm. de mutatione aquae in vinū. no more than Moses, qui Aethiopissam duxit sed non potuit aethiopissae mutare colorem: who married an Aethiopian woman, but could not change her colour. But the Lord Iesus hath so loued his Church, that hee shall make [...] [...] [Page 30] head, and remanent members, euidently shewes that this spi­rituall life is but weake in vs.

Last of all,By our vnion with Christ we are made sure of perse­uerance by our ingrafting in Christ, wee haue this comfort, that we are sure of the benefite of perseuerance, and that because (as the Apostle saith) we beare not the root the root beares vs, our saluation depends not vpon vs (for that were an vnsure foundation) it depends vpon him, be­cause we are in him, we grow and increase, yea, the older we be in Christ, the more we fasten our roote and flourish, for they who are planted in the Courts of the Lord flourish in their old age and bring forth fruit: Psal. 146. and wheras other branches may be pulled away from their stocke, eyther by violence of winde, or force of the hands of men, or at least consu­med by length of time, it shall not be so with them, who are in Christ,Esa. 40. 24. they keepe not him, but are kept by him, because I am not changed, therefore yee are not consumed, O yee sonnes of Iacob, but as to those who are not planted in Iesus, bee who they will, they shall be pulled vp, they shall not con­tinue in honour.Psal. 49. 14. The Princes of the earth, their breath shall decay, they shall returne to their earth, and their thoughts shall perish, the Iudges thereof shall bee made as vanitie, as though they were not planted, nor sowen, or as if their stocke tooke no root in the earth. The Lord shall blow vpon them, and they shall wither, the whirle-wind shal take them away like stubble. O silly glory of worldlings, which dieth to them oftentimes before themselues, at least with them, their be [...]utie consumes when they go from the house to the graue, & their pomp doth not descend after them. Onely happy & sure is the state of that man who is in Christ: neyther life nor death, things present nor things to come shal seperate him from the loue of God.

Now the lessons of instruction are chiefely two:The who are planted in Christ should be humble, the root beares thē not they the roote. first is a lesson of humilitie; seeing it is so that in Christ we haue life let vs be humble in our selues, forasmuch as that which we haue, we haue of another, so taught the auncient fathers agreeable to holy scripture, eleauen hundred yeers before vs, which I mark the rather to point out the agreement in one truth between vs and the Fathers of the primitiue Church. [Page 31] Ita sunt in vite palmites: Consil. [...]. vt illi nihil conferant, sed inde acci­piant, Arausicanū ex Carranza vnde viuant, sic quippe vitis est in palmitibus, vt vitale subministret illis, non sumat ab ijs, ac per hoc & manentem in se habere Christum, & manere in Christo, discipulis prodest, non Christo: the branches are so in the vine that they giue nothing vnto it, but receiues from it that sap of grace wher­by they liue, but the vine is so in the branches, that it mi­nisters life vnto them, and receiues nothing from them, that therefore Christ abideth in vs, and we in him, is profitable to vs, who are his Disciples, but not vnto himselfe. Thus they learned from our Sauiour, who in his speach to his Disciples denyes that man is able to doe any good thing without him, as the branch can beare no fruit except it abide in the root, no more can ye, except ye abide in me, for with­out me ye are able to do nothing. And that which is subioyned doth yet more humble vs,Ibidem. praeciso palmite potest de viuae radice alius pullulare, qui autem praecisus est non potest sine radice vi­uere, though a branch be cut off from the root, another may spring out, but the branch which is cut off cannot liue, without the root it withereth, and is meet for nothing but the fire: he that falleth away from Christ shall perish like a withered branch, but the Lord Iesus shal not want ano­ther who shall grow vp in him;Rom. 11. 16 we stand by faith, let vs not be high minded but feare.

The second is a lesson of thankfulnesse,They who are planted in Christ beares fruit so soone as they are planted. wee who pro­fesse that we are in Christ should be fruitfull in good works, herein (saith [...]our Sauiour) is my Father glorified, that yee beare much fruit. There is such a liuely power in this stock of life, that they who are planted in him flourish inconti­nent. Proofe hereof we haue in Lidia, and in the Theefe crucified with Christ, and conuerted by him. Aarons rodde was no sooner changed from a withered sticke into a flou­rishing tree, then is hee from a barren malefactor into a fruitfull professor; for see what a fruit hee beares in an in­stant, he confesseth his owne sins, he rebuketh the sinnes of his companion, hee giueth a good testimonie vnto Christ, and earnestly prayes that Christ would remember him, [...] [...] [Page 34] concupiscence proceeds from sin & [...]endeth vnto sin, but is not sin, which he labors to expresse by this similitude▪ he that hears (saith he) another man speking filthy language, & consents not vnto it, but rather is angry at it, and reproues it, sinneth not, but merits a greater reward: euen so, when our concupiscence send [...] out any sinfull motion, if we con­sent not vnto it, we sinne not. And the Fathers of that coun­sell of Trent, which haue as many curses as Canons, haue decreed in this manner,Conc. trident this concupiscence which sometime the Apostle calleth sinne, the holy Synode declares that the Catho­like Church did neuer vnderstand it to be called sinne, because it is truely and properly sinne in the regeuerate, but because it commeth of sinne, and inclineth to sinne.

Now because this is a mother errour which brings forth and strengthens many other errours,Their errour disprooued. wee will shortly dis­proue 1 it by Scripture, reason and antiquitie. In the end of the last Chapter the Apostle condemneth the motions of concupiscence for sinne,By Scripture. euen when consent is not giuen vnto them, for he protests of himselfe that he resisted these motions of sin, but was oftentimes sore against his will cap­tiued by them, he condemnes them as euill, albeit he gaue no consent vnto them; for the Law (as I haue said) doth not onely condemne sinne in the branch, but also in the root, there shall not bee in thee an euill thought against the Lord thy God.

2 And this is also confirmed by reason. Consent in it owne nature is a thing indifferent,By Reason. if that whereunto I consent be good, my consent is good, but if it be euill my consent is euill: if the first motion of sinne be not an euill thing in it selfe (as they say) then it is not an euill thing to consent vn­to it: for that which is not euill in it selfe, by my consenting cannot become euill. It is not then the consent following, that makes the preceeding motion to bee euill, but it is the preceeding euill motion, that makes the subsequent consent euill.Costers simili­tude makes a­gainst himselfe. Now as for Coster his similitude, it makes plainely a­gainst himselfe, for it is true indeed, that hee who heareth [Page 35] euill spoken and reproues it, is worthy of praise, but it is al­so true, that he who spake the euill hath sinned, euen so, al­beit wee doe well when wee consent not to the motions of concupiscence in vs, yet concupiscence is not the lesse to be condemned, because it hath sent out in the eare of our soule, that voyce of a filthy desire, which is not agreeable to Gods most holy Law.

And of this same iudgement with vs are also the ancient 3 Fathers.By ancient Fa­thers. Cum concupisco, quamuis concupiscentis assensum non praebeam, Aug. ser. 5. fit tamen in me quod nolo, & quod etiam non vult Lex. When I lust (saith Augustine) albeit I consent not to my lust, yet that is done in me, which I will not, and which also the law will not.Aug. ser. de Temp. 45. And againe, desiderium tuum tali debet esse ad Deum, vt omnino non sit ipsa concupiscentia cui resistere oporteat, resistis enim, & non consentiendo vincis sed melius est hostem non habere▪ quam vincere: thy desire should in such sort be vpon God, that there should not be in thee at all, so much as a concupiscence which hath need of resistance, for thou resists, and by not consenting thou ouercommest, but it were better not to haue an enemie then to ouercome him: with him agrees also Bernard, Bernard. Genus illud peccati quod to­ties nos conturbat, reprimi quidem potest, & debet per gratiam Dei (concupiscentias loquor & praua desideria) vt non regnet in nobis, nec demus membra nostra arma iniquitatis peccato, & sic nulla est damnatio his, qui sunt in Christo, sed non eijci­tur ni [...]i in morte. That kinde of sinne (saith he) which so oft troubles vs, (Concupiscence and euill desires I meane) may and should be repressed by the grace of God, so that it raigne not in vs, and that we giue not our members weapons of vnrighteousnesse to sinne, and this way there is no dam­nation to them who are in Christ, yet is it not cast out but in death. Thus doth Bernard cleerely agree with vs in the exposition of this place. Of all which is euident, that the motions of concupiscence are euill and sinfull, euen when they are repressed, and no consent giuen vnto them.

But now leauing further improbation of this errour, wee [...] [...] [Page 38] toler abilius enim lingua quā vita ment [...]tur, Aug. contra Pelag. lib. 3. cap. 21. the lye (saith Augu­stine) which is made by the tongue, is more tollerable then that vvhich is made by the life: where the tongue professes Christ, and the hart is giuen to impietie, this is not professio, sed abnegatio Christi, a profession, but a denying of Christ.

It is a great sinne to beare false witnesse against our neighbour,Onely apostate Angels & men beare false wit­nesse against God. but a greater sinne to beare false witnesse against the Lord. Euery creature in their kinde giues a true testi­monie vnto God, the heauens declare his glory, the earth, and all that therein is sets foorth his goodnesse, yea the little Emmet proclaimes his prouidence: hee must bee a proui­uident father, that hath put so great prouidence in so small a creature; onely apostate Angels, and men are false wit­nesses against the Lord. Sathan hath wyles continually a­gainst his mercy, as when hee sayes to the penitent and be­leeuing man, God will not forgiue him, vvyles against his iustice, when hee beares the wicked in hand that God will not punish him, wyles against his prouidence, when hee would perswade the afflicted that God cannot deliuer them. And as for the Apostate man, hee is also a false vvitnesse a­gainst God, hee calleth himselfe the childe of God, and be­hold hee carryeth the image of Sathan, as if the Lord be­gat children to another image and not to his owne.An euill life of aprofessor saies in effect, there is no vertue in Christ. Cer­tainely the sinfull life of one professing Christ, is a publick testimonie, falsly proclayming to the vvorld (as I haue said) that there is no vertue in Christ, and that hee is such a Sa­uiour as can neither sanctifie nor saue from sinne such as are his; a fearefull blasphemie.

All Christians are not honoured with the second marti [...] ­dome,A godly life is the first martir­dome, without suffering for Christ which is the second, martirdome is not acceptable to him. that is, to bee Christs vvitnesses, by suffering of death for his truths sake; yet all are bound by a godly life to bee vvitnesses of his sauing and renuing power, shewing forth his meruailous vertue, who hath translated vs from dark­nesse into his light. Tota vita martyrium esse debet, hoc est testimonium deo reddere, &c. the whole life of a Christian should be a martirdome,Cyp. de dupli­ci martirio. that is, a continuall witnessing of [Page 39] the truth of God: and this is so necessarie that without it the second martirdome, that is, the testimonie vvhich thou bearest to the truth of God by shedding of thy blood is worth nothing; it availes not to giue thy body to be burnt in the fire, vnlesse that first thou mortifie thy earthly mem­bers,Col 3. 5. and by reasonable seruice offer vp thy body a liuely and an acceptable sacrifice to God. Rom. 12. 1. And hereunto also tendeth that which bee subioynes. Efficacius est vitae quam linguae te­stimonium habent etiam opera suam linguam, &c. The testi­monie of the life is more effectuall than the testimonie of the tongue, workes haue also their owne language, yea and their owne eloquence, though the tongue be silent: there­fore our blessed Sauiour in the Gospell sayeth, the workes which the Father hath giuen mee to doe, Ioh. 5. 36. the same workes that I doe beare witnesse of mee. Like as (Cyprian sayeth) good workes professes that there is a God, so euill workes say in their owne kinde that there is no God, nor knowledge of the most high. Thus it is a most fearefull sinne for them to walke after the flesh, who professes that they are in Iesus Christ.

For no sinne can be committed of them vvithout horri­ble sacriledge,Sinnes of men professing Christ are not committed without sacri­ledge. euery worke of the flesh, though done by a Pagan is a transgression of Gods law, which shall bee pu­nished vnto death: but the same committed by Christians are not onely sinnes, but sacrilegious sinnes, and that of the highest degree:Dan. 5. 1. then came the sinnes of Belshazar to the height, when to all his former sinnes hee ioyned the abuse of those vessels which were holy: to haue drunke intem­perately for the honor of his Idol in any vessell, was a fear­full sinne, but to doe it in the vessels dedicated to the ho­nour of the true God was a double sinne:More fearefull thā Belshazars. Yet is this sacri­ledge small, if it shall bee compared with thine, who pro­fessing Christ liues profanely, hee abused dead vessels of gold & siluer but thou erects a temple for the liuing God, in a temple for Idoles, thou defilest the sanctuary of God with all vncleannesse, those vessels which by Baptisme [...] [...] [Page 42] O what neede haue wee therefore in all the actions of our life to walke circumspectly?Seeing there are in vs two par­ties, let vs helpe that which we would haue to preuaile. we haue neede of eyes within, and without vs, that wee may discerne the inward desires of the Spirit, from these of the Flesh; and may looke right­ly on those outward obiects which may cherish the one, and suppresse the other. In a battaile betweene two, euery man assists that partie, which hee would faine haue to be victori­ous,Ba [...]il serm. 2. de ieiunio. for the helpe of the one, (saith Ba [...]il) is the ouerthrow of the other, so is it in this combat betweene the Flesh and the Spirit, the Flesh being strengthened by outward allure­ments and carnall exercises, quencheth the Spirit, and brin­geth it in subiection, but the more the body bee subdued by moderate discipline, the stronger waxes the man of God. Happy were wee if our care were continuall to strengthen the one by all spiritual exercises, that we might daily weaken the other.

For the greatest perfection wherevnto we can attaine in this life,Our best estate in this life is fighting. is to fight against these lusts of the Flesh, which fight against our soules. Our life saith Iob in the earth is a warfare. Bellum est, non triumphus, it is a battaile, not a tri­umph (saith Augustine:) though after many particular vi­ctories the Lord put that voyce of triumph many times in our mouthes,August. de temp. ser. 45. thanks be to God, who alway makes vs to tri­umph in Christ Iesus, 2 Cor. 2. 14. yet let vs remember, that incontinent we must fight againe; so long as we are in this mortall body wherein the Flesh lusts against the Spirit, wee cannot bee free from carnall and euill desires, if thou dissemble not, thou shall alway finde within thy selfe some thing which hath neede to be resisted, for our sinfull superfluities (saith Bernard,)Bernard. are such, putata repullulant, effugata redeunt, & reaccenduntur extincta, that being cut off they spring out a­gaine, chased away they returne againe, being quenched they are kindled againe. Velis, nolis, intra fines tuos habitabit Iebusaeus, will thou, nill thou, the Iebusit shall dwell within thy borders, Subi [...]gare potest, exterminare non potest, he may be subdued, but cannot be rooted out.

[Page 43] And this againe doe wee marke for the comfort of weak consciences,Christs mem­bers militant & triumphant are not to bee tryed by one rule. it is Sathans subtiltie, whereby commonly hee disquiets many, that because carnall corruption is in them, he would therefore beare them in hand that they are none of Christs. In this hee playes the deceiuer, hee tryes vs by the wrong rule, when hee tryes vs by the rule of perfect sancti­fication, this is the square vvhich ought to be laid to Christs members triumphant in heauen, and not to those who are militant here vpon earth: Sinne remayning in me will not proue that therefore I am not in Christ, (otherwise Christ should haue no members vpon earth) but grace working that new disposition which nature could neuer effect, proues vndoubtedly that we are in Christ Iesus.

Let this therefore bee our comfort,There is fleshly corruption in the Christian militant, but he follows it not. that albeit there bee in vs a fleshly corruption, yet thankes be to God we walke not after it, that is, wee follow not willingly the direction and commandement thereof. It is true, and alas wee finde it by experience, the regenerate man may bee led captiue (for a time) to the law of sinne, hee may bee pulled per­force out of the way of Gods commandements, wherein he delights to walke, and compelled to doe those things which hee would not, yet euen at that same time he disclaymes the gouerment of the flesh, mourning and lamenting within himselfe that hee should bee drawne from the obedience of his owne Lord and gouernour, the spirit of Iesus.

And indeede it is worthie to bee marked that what euer seruice the regenerate man giues vnto sinne,Any seruice the Christian giues to sinne, is throwne out by oppression, like that which Israel gaue to Pharaoh. it is like the ser­uice that Israell gaue to Pharaoh in Egipt, throwne out by oppression, and therefore compelled them to sigh and cry vnto God: but the seruice which the regenerate man giues to the Lord is voluntarie, done as vnto his most lawfull su­periour, with gladnesse, ioy and contentment of minde. Happie is that man who can make this reply to his spiri­tuall aduersarie, when hee is challenged of his sinnes. It is true (O enimie) that I haue done many things by thy en­tisement, yet heerein I reioyce, that whatsoeuer seruice I [...] [...] [Page 46] God as Dauid did. O happy [...]ourney, wherin Christ is both the end,Ber. in paruis Sermonibus Serm. 23. the way and the guid. Eamus post Christum, quia veritas, per Christum, quia via, ad Christum, quia vita, Let vs vvalke after Christ, because he is the truth, let vs walke in Christ, because hee is the way, let vs vvalke toward Christ, because he is the life. If yee looke to the companies of men in the vvorld, ye shall see some in stead of following Christ, flying from him, Qui enim male facit, odit lucem, for hee vvho doth euill hateth the light: Others vvhere they should follow him, runne before him, not waiting vpon his light & direction in matters of his vvorship, followes their owne spirit, doing that vvhich is good in their owne eyes, they run vvith zeale, but not in the right vvay.

And vve haue so much the more to take heede vnto the vvay,For he that walketh after the flesh, shall at length en­counter with death. because euery mans course declareth vvhat kinde of man he is, vvhether carnall or spirituall, and vvhat vvill be his end, he that soweth to the flesh, of the flesh will reape cor­ruption, but he that soweth to the Spirit, shall of the Spirit reape life euerlasting. I am perswaded there is no man among vs, vvho vvill not say hee vvould be at the best end, vvhich is eternall life, but here is the vvonderfull folly of men, the proposed end of their pilgrimage vvhereat they vvould be is heauen, but the vvay vvherein they vvalk, is the vvay that leadeth close into hell. Who vvill not esteeme him a foole, vvho in word saith his iourney is toward the South, and yet for no mans vvarning vvill refraine his feete from vvalking toward the North: but more foolish is hee, vvho profes­sing himselfe a pilgrime trauailing towards heauenly Ieru­salem, keepes notwithstanding a contrarie course, hauing his backe vpon heauen, and his face towards hell, vvalking not after the Spirit but after the Flesh. O pittifull blind­nesse and folly, how many witnesses of God haue forewar­ned thee, in thy life, all crying to thee vvith a loud voice, this vvay wherein thou walkest (O sinfull man) is the way of death: hee vvho liues after the Flesh, shall dye assuredly, yet wilt thou not returne, nor change the course of thy [Page 47] life, to walke after the liuing God, that thy mayest be saued.

And hauing once found the right way which may lead vs vnto God,Three profita­ble helpes of a godly Life. let vs strengthen our selues to walke in it, by those three most notable helpes of a godly life, deliuered to vs by Dauid in three verses of 119 Psal. vers. 57.Psal. 119. O Lord I haue determined to keepe thy word. 58. I haue made my sup­plication in thy presence with my whole hart. 59. I haue consi­dered 1 my wayes and turned my feete vnto thy testimonies. Determinatiō. De­termination is the first,Supplication. it is a good thing by setled resolution 2 to conclude with thy selfe, that thou wilt liue godly. Sup­plication is the second, except by continuall prayer our de­termination bee confi [...]med and strengthned by gr [...]ce from God, our conclusions vvhich vve take to day, shall vanish to morrow.Consideration. Consideration is the third, and it is profitable 3 to reduce vs againe into the way of God, so often as of weak­nes we wander from it, contrary to our first determination. These are the three helpes to keepe our hart in the way of God, so necessary that if without them we doe any worke, it is not possible but wee shall bee snared. And therefore as in a ship which is ready to sayle, so soone as the sayles are hoysed vp, presently some skilfull Marriner starteth to the rudder: so euery morning, wherein vve rise from our rest, and make our selues ready to go forward in our pilgrimage, let vs first of all take heed vnto the hart, for it is the rudder of the whole bodie; let vs knit it vnto God by this threefold cord, whereof I haue spoken: so shall our wayes be ordered aright, and vve shall make a happie progresse euery day in that way which leades to eternall life. By determination we begin to keepe a good course. By supplication vve con­tinue in it. By consideration we see vvhether we be right or wrong: if vve be out of the way consideration warnes vs to returne againe into it. Happie is that man in whose life one of these three is alwayes an actour.

And fourthly,Our life should be a daily pro­gresse in god­linesse. by this metaphor of walking, that in our 4 Christian conuersation, there should bee a continuall pro­gresse in godlinesse. For as in walking (saith Basil) the steps [...] [...] [Page 50] other thing, but the life of Christ, like that Reuel. 11. 11. Againe, the law of the spirit of life in Christ, is no other thing but that forcible working liuely power vvhich is in Christ: for it is customable to the holy Apostle to vse the vvord law to expresse any thing, wherein there is a commanding or working power; so hee hath ascribed a law to sinne, a law to his members, a law to death, and now very pro­perly hee oppones vnto them a law of the spirit of life in Christ, vvhich is more liuely and powerfull to saue, to free, and to quicken, then any law that hath contrary power, can be able to destroy, captiue, or slay them who are in Christ.

Thus the words being expounded,Our aduersa­ries Sathan, sinne & death, are strong, but our Sauiour is stronger. the first lesson will a­rise out of the Apostles manner of speach▪ who ascribing to sinne and death a law, vvhich may condemne and destroy, ascribes to Christ a more powerfull law, to iustifie and pre­serue. Most sure then is our estate vvho are in Iesus Christ, for there is a power in our Lord, vvhich shall bring euery contrary power of man and Angell in subiecton to him, that tyrant sinne hath indeede oppressed and ouer-ruled many a one, but our Lord Iesus the valiant conquerour hath a mightie power able to disanull the lavv of sinne: and Sathan is that strong one vvho by nature possesses the hart of man, as his owne house, but Iesus is that stronger one, vvho vvill dispossesse him and cast him out of the hearts of all such as are his: The God of peace shall shortly tread Sa­than vnder our feet, Rom. 16. 20 and therefore suppose vve bee vveake in our selues, yet vve vvill reioyce in the strength of the Lord Iesus.

Secondly,In what a vile bondage wee liued by nature vve learne here that without Christ vve liued in a vile seruitude and bondage, of all seruants those are in vvorst case who are sould, and of those vvho are sould, they are vvorst vvho must doe seruice in prison, and of them vvho are in prison, most lamentable is their estate vvho are chayned and bound in prison, yet such seruants were vve by nature before Christ made vs free, vve were not onely the seruants of sinne, and sould vnder sinne, as witnesseth the [Page 51] Apostle, but more also vve vvere, as sayth Esay, captiued and bound with chaines in prison, the Iaylour vvhereof is infi­delitie, for wee were all shut vp vnder vnbeliefe, a Iaylour so straite and tyrannous, as permitted vs not so long as wee were in his keeping, so much as [...]o lift vp our head or looke vp to heauen for deliuerance from him from whom onely comes our helpe. Our oppressers in this bondage, are Sa­than and Sinne, and sinnes of so many sorts, as doe mise­rably distract the soule. Pride one while vsurping dominion ouer vs; Auarice another while vendicating a seat to her selfe with power to commaund vs; Concupiscence most com­monly challenging vs to doe her seruice, as our soueraigne. Sic certant in me de me ipso cui [...]s potissimum esse videar, Ber. hom. 4. thus doe they striue within mee (saith Bernard) about mee to which of their dominion I should appertaine. That which hee confessed of himselfe all the Godly may feele in their owne experience, innumerable are those tyrants that striue among themselues, but all of them striue against vs to haue domination ouer vs, but indeede these are vncouth Lords, and such as can claime no title nor right vnto vs, wee are the workemanship of God, the redeemed of the Lord, and are bound to doe seruice to none but to him alone. O Lord therefore come downe and possesse thine owne kingdome, erect a throne to thy selfe in our hearts, that thou by thy Spirit may raigne in vs as our King, and make vs free from these tyrants that would oppresse vs.

But that wee may the better perceiue how abhomina­ble this seruitude is,Three things to be cōsidered in this bondage. let vs out of the Apostles words mark these three things: first, how this dominion is tyrannicall: Secondly, how the Commaundements of these tyrants are all wicked: and thirdly, are all deadly; these three he tou­cheth shortly, when he saith that Christ hath freed vs from the law of sinne and death. How a Law is ascribed vnto sinne. First then he ascribeth vnto sinne a Law, not as if sin proceeded by a Law, (properly so cal­led) or that there were any lawfulnesse in sinne, but onely to poynt out the tyranny thereof: for as Rulers ordayned by [...] [...] [Page 54] the image of God, inuested in this dignitie to be Lord, and ruler ouer the creatures.Basil hexam. hom. 10. Animal es O homo principatu decora­tum, vt quid seruis affectionibus, quamobrem tuam ipsius dig­nitatem abijcis, te (que) ipsum seruum peccati constituis, quare tcip­sumfacis captiuū diaboli, Princeps creaturarum constitutus es, & dignitatem naturae tuae proijc [...]s. O man thou art a creature adorned with princely power (by thy first creation) why then seruest thou affections, why dost thou cast away thine owne dignitie, and makes thy selfe a captiue of Sathan? thou wast placed Lord of the creatures, thou wast appoynted to rule ouer the fish of the Sea, and euery beast of the field, what shame is it then that thou shouldest be ouerruled with those beasts which are within thee?

2 Secondly,What we hope to be after this life. consider what thou hopest to bee after this life, dost thou not hope to raigne as a King in the heauens, and wilt thou now liue as a slaue to Sathan vpon earth? Is any man crowned except he striue as he ought? or doth he receiue the price, who runnes not the race, or ca [...] hee ob­taine the victorie, who neuer wrestled? why then fightest thou not? why runnest thou not? why beginnest thou not to raigne in earth as a king ouer thy lusts, seeing thou hopest to raigne as a king in heauen in glory? Doe not deceiue thy selfe, that crowne is for conquerours not for captiues. Non sperare potest regnum coelorum, Ber. de perse­cutione susti­nenda. cap. 11▪ 1 Iohn. 3. 2. cui supra propria membra reg­nare non donatur: hee cannot looke for that heauenly king­dome, to whom it is not giuen to raign ouer his owne earth­ly members. Wee know that when Iesus shall appeare we shall bee like him, for wee shall see him as hee is, and hee that hath this hope in himselfe, purgeth himselfe euen as hee is pure. Certainely, if the Lord through Grace prepare thee not for his Heauenly Kingdome, thou canst neuer say with a warrant, that the Lord hath prepared that kingdome for thee.

3 And thirdly,What presently we may bee. the consideration of the present occasion should waken vs to goe out of this house of bondage, for now the Sonne of God offers to make vs free, a Prince of [Page 55] greater power, is content to enter in confederacie with vs, hee promiseth to restore vs to all the priuiledges wee lost in Adam; yea to giue vs much more than euer we had in him, and shall we neglect so faire an occasion? When Cyrus king of Persia proclaymed liberty to the Iewes to goe from Babell, the place of their captiuitie, homeward to Ierusalem, it is said, that all those went forward whose spirit God had raised vp: and now when the Lords annoynted proclaymes liberty to the captiues, and the opening of the dore to them that are in prison, I know that none shall follow his calling but such whose spirit the Lord hath raysed vp, the rest being miserably blind, delight to lye still in captiuitie, thinking their bondage liberty. The Lord giue vs grace that we may discerne the time of our visitation, that with Dauid we may aduance our eyes toward the Lord, who hath begunne to plucke our feete out of the net, and that still we may lift vp, and stretch out our hands vnto him, till hee haue deliuered vs fully from the power of the enimie.

This being spoken of the bondage,Our deliue­rance from this bondage is to be ascribed vn­to Christ only. vve are now to con­sider that our deliuerance from it, is here ascribed to Iesus Christ. Thy perdition is of thy selfe O Israel. But our saluation belongs to the Lord, and to the Lambe that sits vpon the throne. Let no man therefore bee so vnthankfull as to ascribe any part of this glory to another,Heb. 13. 9. my glory will I not giue to an o­ther, Re [...]. 7. 10. saith the Lord:Isai. 42. 8. the glory of a temporall deliuerance God will not giue it vnto man; hee would not saue Israell vnder Gideon, with thirtie two thousand, and why? least Israell should vaunt against the Lord, and say my right hand hath done it. Or euer he entred his people Israell into the land of Canaan, he forewarned them that they should not say it was for their righteousnesse, and will hee then thinke yee giue the praise of this most notable deliuerance to the Creature? No, the whole booke of God witnesseth that it is not for our righteousnesse, but for the praise of the glory of his rich mercie, that wee are entred into hea­uenly Canaan. Did Peter, Iames and Iohn help the Lord [Page 56] Iesus, in that agonie which hee suffered in the garden? no surely, hee bad them watch with him and pray, but when hee was sweating blood, they were sleeping; when hee was buffe [...]ed in Caiphas hall, did not Peter deny him? when hee went to the Crosse, did not all his Disciples forsake him? and those who loued him most dearely, did they not stand a farre off from him? Certainely he alone troad the wine­presse of the wrath of God, he alone bare the punishment of our sinnes in his blessed body on the Crosse, to him ther­fore alone pertayneth the glory of our saluation.

As for the persons to whom this deliuerance pertaines,Mercies of god shewed vpon others should confirme vs if we repent, to looke for the like to ourselus. the Apostle names himselfe among them; hath freed vs, not to exclude, but rather to confirme all others who are in Iesus Christ. For hee confesses of himselfe that hee was re­ceiued to mercy, for this end, that God might shew vpon him an example of long suffering, to them who shall in time to come bele [...]ue in him vnto eternall life: 2 Tim. 1. 16. therefore is it that hee speakes of this deliuerance in his owne person, for the con­firmation of others, who hauing beene before, as hee was, notorious sinners, are now become such as repents, and beleeues. And indeede euery example of GODS mercy shewed vnto others, should serue to strengthen vs. Audientes Christum non horruisse confitentem latronem, Bernard. &c. when wee heare (sayth Bernard) that the Lord Iesus abhorred not the penitent Theefe on the Crosse; that hee despised not the sinfull Cananitish woman, when she made supplication; nor the woman taken in Adultrie; nor him that sat at the receipt of Custome; nor the Publicane, when hee sought mercie; nor the Disciple that denyed him; neither yet the persecuter of his Disciples: in odore horum vnguentorum curramus post eum, in the sweet smell of these oyntments, let vs runne after him.

Alwaies we see that the Apostle doth so speak vnto others of a deliuerance obtayned by Christ,Preachers not pertakers of that mercy, which they as being also pertaker thereof himselfe. As he was a Preacher of Christ, so he was a follower of Christ, he beate downe his body by discipline, [Page 57] least that preaching vnto others hee should haue beene a reprobate himselfe:pronounce to others are most miserable and therfore he now speaks as one who is sure that hee also hath his portion in Christ. Otherwise what comfort can it be, either to Preacher or professor to speake of that life and grace, which commeth by Christ Iesus, they themselues in the meane time being like to that miserable Atheist Simon Magus, to whom Peter gaue out that fearefull sentence,Acts. 8. 21. thou hast neither part nor fellowship in this businesse, or like those Priests in Ierusalem in the dayes of Herode, who directed others to Bethleem by the light of the word, to worship Christ, but went not themselues; or those builders of Noahs Arke, who helped to build a vessell for preseruation of others, but perished in the deluge themselues; or like Bilhah and Zilpah, who brought forth and nourished freemen vnto Iacob, but remayned them­selues in the state of bond women: from this vnhappie condition the Lord deliuer vs, and make vs pertakers of that mercie and grace, whereof he hath made vs Preachers and professors.

From the Law of sinne and death. Here the Apostle shewes from what it is that we are deliuered.Psal. 18. 51. Dauid sayth, many deliuerances giueth the Lord to his annoynted, he spake it of himselfe, and it is true of all the Children of God. By a great deliuerance he saued Noah in the deluge; Lot in the burning of Sodome; Israell out of Egipt; Ioseph in the pri­son; Daniell in the denne; the three Children in the fierie furnace, but all these are small if they be compared with this deliuerance from sin and death.

Where first we learne how the Apostle conioynes these two,Sinne & death God hath con­ioyned, who shall seperate them? sinne and death, if wee be deliuered from the first wee shall also be deliuered from the second, but if wee abide in the first wee shall be sure not to escape the second: if there­fore Sathan say vnto vs as hee did to our first parents, though you cate of this forbidden tree yee shall not dye, let vs answere him, he hath proued already a shamelesse lyar, and we are not any more to credit him; that same penaltie lyes vpon [Page 58] euery sinne, which was layd vpon the first, if ye do it, ye shall die. God hath conioyned them, & who shall seperate them? though the Lord speake not instantly to euery sinner, as he did to Abimelech, Gen. 20. 3. behold thou art but dead, because of this sinne, yet is it true of euery sinne, when it is finished it brings out death. Chris. hom. 5 ad popu. Ant. So soone as Ionas entred into the Sea (saith Chri­sostome) the storme rose, to teach vs that Vbi peccatum, ibi procella, where there is sinne, specially committed with re­bellion, there will not faile to arise a storme of the wrath of God.

It is true indeed the sinner in committing of sinne doth not perceiue this,What a decei­uer Sathan is in tempting to sinne. being blinder than Balaam he walks on in an euill course, and sees not the sword of Gods vengeance which is before him, but imagines alway to reape some good either of profit, or pleasure, by committing of sin; for these are Sathans two baites, vnder which hee couers his deadly hookes. It is therefore a poynt of singular wisedome to de­cerne betweene the deceit of sinne present, and the fruit of sinne to come, betweene that which Sathan promises, and that which wee finde in experience performed. He promi­sed to our parents that they should be made like vnto God, but in very deede hee made them miserable like himselfe. And if thou wilt also obserue that which thou findest in thy owne experience, what fruit hast thou of a sinne, when thou hast committed it? doth not darknesse arise in thy minde? heauinesse in thy heart? terrour, feare, and accusing cogi­tations in thy conscience? Euery man may finde it, who list to marke it by moe then a thousand experiences in himselfe, that Sathan is a shameles deceiuer; yea more deceitfull then Laban, Gen. 34. who promised to giue to Iacob beautifull Rahel, but in the darke hee gaue him blear [...]-eyed [...]eah: be assured he will change thy wages, promise thee one thing and pay thee with another. As Hamor spake to his Sichemi [...]es, so doth Sathan to his blindfolded citizens, hee perswaded his people that if they would bee circumcised all Iacobs sub­stance and cattell should bee theirs, but indeed the contrary [Page 59] ensued, for the goods of the Sichemits befell to the house of Iacob, and they themselues perished by the sword. Let vs therefore beware of the inuenomed tongue of the Diuell mentitur, Cypr. lib. 1. epist. 8. vt fallat, vitam pollicetur, vt perimat: he lyes that hee may deceiue, hee promiseth life, that hee may inflict death: say hee what hee will, let vs beleeue the word of the Lord, confirmed by doolefull daily experience, the wa­ges of sinne is death. God hath knit them together, and who shall seperate them?

So oft then as Sathan by the deceit of sinne would be­guile thee,Sin seems sweet but the fruite therof is bitter. remember that though sinne seeme to be sweet, the fruit thereof is exceeding bitter, if thou feare not sinne, feare that end whereunto sinne leads thee, dulce peccatum, sed amara mors, sinne is sweet, but death is bitter: remem­ber that the wages which Sathan promiseth and man would haue, hee shall not get, but the wages which God threat­neth, and man would not haue, shall assuredly bee payed him: for this is the miserie of those who walke in their sins, illud propter quod peccant, Aug. hom. 42 hic dimittunt, & ipsa peccata se cum portant, that for which they sinne, they leaue it behinde them, and carries their sinnes away out of the world with them. So that in the end, when they shall gather the pro­fite of all their former sinnes into a summe, they shall find no other,Rom. 6. 21. but that foretold by the Apostle, What profit haue ye now of all these things whereof ye are ashamed? surely there is no fruit but shame and death to bee pluckt from the for­bidden tree of sinne.

But here it may bee obiected by the weake conscience of the godly,Comfort for the godly who are troubled with the tenta­tions of sinne. how can this comfort bee ours, that wee are freed from sin, who finde our selues so continually assaul­ted, yea oftentimes oppressed of sinne? For answere, let vs marke that the Apostle saith not wee are fully freed from sinne in this life, but we are freed from the law of sin, that is, both from the commaunding and condemning power thereof. Sinne doth not now raigne in our mortall bodyes as before, neither hath it power any more to detaine vs [Page 60] vnder death. But as for the temptations of sinne, there is no sort of men more troubled with them, then they whom God hath begunne to deliuer from the Law of sinne: for Sathan being impatient of his losse, seekes daily to recouer his forme [...] dominion. From the time that once the Gibeonits made peace for themselues with Ioshua, Ioshua. 9. all the rest of the Kings of Canaan made warre against them, and so soone as we enter into a couenant with the Lord Iesus, Sathan shall not faile the more fiercely to assault vs, seeking to recouer his old possession; yet if as the Gibeonits did, we send spee­dilie messengers to Ioshua, to shew him how wee are trou­bled for his sake, hee shall not with-draw his helping hand from vs.

Our deliuerance from sinne is begunne now,Our begun de­liuerance from sinne, the Lord shall perfect. but not perfected, but we know that our God is faithfull, by whom we are called, hee shall also confirme vs to the end. Euen hee who hath begunne this good worke in vs, 1 Cor. 1. 8. will performe it vntill the day of Christ. Phil. 1. 6. 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 lead him in the way through all impediments, and departed not from him till hee 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 wee were bond, shall abide continually with vs, gouerning vs with his light and truth, till hee haue entred vs within the portes of heauenly Ieru­salem. Blessed be the Lord, where before wee were the cap­tiues of sinne, now the course of the battell is changed, sin is become our captiue through Christ, it remaineth in vs not as a commaunder, but as a capti [...]e 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 [Page 61] as yet the chaines of sinne after vs, which makes vs indeed goe forward the more slowlie, but are not able to detaine vs in that bondage, wherein wee lay before.

And as concerning our deliuerance from death,How we are de­liuered from death both first and second. wee are 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 pellit animam nelentem de corpore, Aug. de ciuit. dei. li. 21. ca. 3 mors secunda detinet animā n [...]lentem 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 sin, so shall they be compelled to abide companions of pu­nishment.

This second death hath three degrees,Second death hath three de­grees. the first is when 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 in the world,Aug. de verb. was the first degree of the second death, Mors anim [...] pr [...]cessit, Apost. ser. 33 anima deserente Deum, & mors corporis se­quut [...] est, anima deserente corpus, de [...]eruit Deum vole [...]s ani­m [...], & 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,How Christi­ans are exerci­sed with terrors of conscience which in the owne nature are forerunners of the second death. departing from the bodie, the soule departed from God willing, and therefore is com­pelled vnwillingly to depart out of the body.

Now from both these de [...]hs 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 bee some­time exercised with inward terrours of conscience, which [Page 62] in their owne nature are forerunners of these paynes pre­pared for the wicked, and are as the smoake of that fi [...]e which afterward shall torment them: yet vnto the godlie their nature is changed, they are sent vnto them, not to se­perate them from the Lord, but to draw their har [...]s neere [...] vnto him, and to worke in them a greater conformitie with Christ.

And as for the first death,The nature of the first death changed to the Christian. wee are so deliuered from it, that albeit in the owne nature it bee 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 in the man:Amb. de bono mort. cap. 4. mors est sepultura vitiorum, death (saith Ambrose) is the bu [...]iall 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 sinne, doth at the length consume and destroy sinne in the children of God. Finally, death is the progresse and accomplishment of the full mo [...]tification of all our earthly members, wherein that filthie [...]luxe 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 wee are continual [...]y fighting against our inordinate Iustes 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 flesh, and that for sinne, cond [...]mned sinne in the flesh.’

THE Apostle hauing set downe in the first 3 Verse a Proposition of Comfort,Explication of the confirma­tion. belonging to them who are in Christ, and confirmed it in the second,Here followes an explication of the confir­mation of his generall pro­position. 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 hee taking vpon him our nature, and therewithall the burden of our sinnes, hath condemned 1 sinne in his blessed bodie,He snews how we are freed from the con­demning pow­er of sinne. and so disanulled it, that it hath no power to condemne vs. And this benefit he amplyfies, 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,The law could not saue vs. namely, the obseruance of the law, hee lets vs see it was impossible for the law to saue vs: and least it should seeme that hee blamed the law, hee subioynes, that this im­potencie of the Law to saue vs, proceeds from our selues, because that we through [...]leshly corruption which is in vs cannot fulfill that righteousnesse which the law requires.

This impotencie of the law appeareth by these two things;Impotencie of the law to saue vs appeares in two things. first it craued that of vs which we had not to giue, namely, perfect obedience vnto all the Lords commande­ments, and that vnder paine of death: which albeit most iustly it be required of vs,It craues that which now our nature can not giue. considering that by creation we 1 receiued from God a nature so holy that it was able to doe the law, yet now by reason of the deprauation of our na­ture, drawne on by our selues, it is impossible that wee can performe it. Secondly,It giues not that which our est [...]te now craueth. the law could not giue that vnto vs 2 whereof wee stood in neede, namely, that the infinit debt [Page 64] of transgressions, which we had contracted should bee for­giuen vnto vs: this I say the law could not doe, for the law commaunds obedience, but promises not pardon of diso­bedience; yea rather it bindes the curse of God vpon vs for it. And againe we stood in neede of a supernaturall grace to reforme deformed nature, and this also the law could not doe, it being a doctrine that shewe [...] vs the way to life, but ministers not grace vnto vs to walke therein, but all these which the law could not doe, Iesus Christ by whom commeth grace and life, hath done vnto vs.

Where first we haue to marke the pitt [...]full estate of those who seeke life in the obseruance of the law,Miserablle blinde are they who seeke life in perfect ob­seruance of the Law. which here the Apostle saith is impossible for the law to giue, they seeke life where they shall neuer finde it. The Apostle in another place calles the law the ministerie of death and condemna­tion, and that because it instantly bindes men vnder death for euery transgression of her commandements, so that hee who hath eyes to see what an vniuersall rebellion of na­ture there is in man vnregenerate to Gods holy law, yea what imperfections and discordance with the law are re­manent in them who are renued by grace, may easily espye the blinde presumption of those that seeke their liues in the ministry of death.Yet such are all the children of Adam by na­ture. Yet so vniuersall is this errour, that it hath ouergone the whole posteritie of Adam, nature tea­ching all men who are not illuminated by Christ, to seeke saluation in their owne deeds, that is, to stand to the coue­nant of workes. But the supernaturall doctrine of the Euan­gelist teaches vs to transcend nature, to goe out of our selues, and to seeke saluation in the Lord Iesus, and so to vse the law, not that we seek life by fulfilling it, which here is im­possible, but as a schole-maister to leade vs vnto Christ, in whom wee haue remission of our sinnes, sanctification of our nature, acceptation of our imperfect obedience, bene­fits which the law could neuer aford vnto vs.

Inasmuch as it was weake because of the flesh. The Apo­stle doth in such sort ascribe to the law an impotencie to [Page 65] saue vs that hee blames not the Law,The impoten­cie of the law comes not of the law which is good, but of our owne cor­rupted nature. but the corruption of our fleshly nature, being not able to fulfill that righteous­nesse which the law requireth: yea as the Apostle hath taught vs before, so farre is our nature peruerted by our A­postasie from God, that we are not onely vnable to doe that which the good and holy law of God requires, but also vve become worse by the law: for by the commandements of the law, sin reuiues in our nature, and takes occasion by the law to become more sinfull, and so like a desperate disease it conuerts that medicine vvhich is ministred to cure it into a nourishment and confirmation of the sicknesse it selfe.Our nature be­comes worse by the law. It is the nature of contraries, that euery one of them intends the selfe to expell another; whereof it comes that there is grea­test cold in the bosome of the earth, euen then when the Sunne with greatest vehemencie shines on it, to callifie and heat it: euen so our corrupted nature doth neuer shevv it selfe more rebellious and stubborne, than vvhen the lavv of God beginnes to rectifie it. As an vnruly and vntamed horse, the more hee is spurred forward the faster he runnes backward: so the peruerse nature of man, nititur semper in vetitum, is so farre from being reformed by the law, that by the contrary sinne that was dead without the lavv, is reuiued by the law, and takes occasion to worke in vs all manner of concupiscence. The Apostle is not ashamed to confesse that hee found this in his own person;August. lib. 2 confess. cap. 4. Augustine also examining his former sinfull life, doth hereby aggrauate his corruption, that in his young yeeres hee vvas accustomed to steale his neighbours fruit, not so much for loue of the fruit, for hee had better at home, as for a sinfull delight he had to goe with his companions to commit euill: so that where the lavv should haue restrayned his sinfull nature, it was so much the more prouoked to sinne by the lavv. Let therefore the Semipelagians of our time say to the contrary what they will, let them magnifie the arme of flesh, to diminish the praise of the grace of God, and dreame that mans nature vnrege­nerate can bring forth merits of congruitie, or workes of [Page 66] preparation, yet doth the Lord heerein greatly abase man, when hee telleth him, that not onely he cannot doe that which the law requireth, but that also the more he is commaunded the more hee repines, vntill Grace reforme him.

God sending his owne Sonne. How Christ hath done that which the law could not. The Apostle proceedes and let vs see how the Lord by Christ hath wrought that sal­uation which the Law could not. Wherein first it is to bee marked, that the Apostle saith not wee sought from the Lord a Sauiour, but that the Lord sent him vnto vs vnre­quired. Surely neither man nor Angell could haue euer thought of such a way of Saluation, the Lord hath found it out himselfe, in his incomprehensible wisedome [...] a way so to saue man, that the glory both of his mercie and iustice shall bee saued also. Most properly therefore is hee called, Pater non indiciorum, sed misericordiarum, Father not of iudgements but of mercies,Why God is called father of mercie not of iudgements. for both the purpose, and the meanes of our saluation are from himselfe: hee hath found causes without him, mouing to execute his iustice, hee hath beene prouoked thereunto by the disobedience of apostate Angels, and man; but a cause mouing him to shew mercie is within himselfe, this praise is due to God, it is the grea­test glory, that can bee giuen vnto him. Abhominable therefore is that errour of fore-seene merites by which the aduersaryes doe what they can to obscure the praise of the bright shining glory of Gods mercie.

His owne Sonne. How Christ is Gods owne son Iesus Christ is called Gods owne Sonne, to distinguish him from all others who are his sonnes by adoption, onely Christ is the Sonne of God by nature, by that diuine inutterable generation, whereof Esay saith, Who can expresse it. Thus is hee Gods owne sonne, that is, coeternall and coessentiall, begotten of the Father before all time, by the full communication of his whole essence vn­to him, in a manner that cannot bee expressed. And in the fulnesse of time hee became man, God being manifested in the flesh, and in regard of his humane nature, which was [Page 67] conceiued of the holy Ghost, and vnited in a personall vni­on with his diuine, hee stands in the title of Gods owne sonne, after so singular a manner, that hee admits no com­panion.

The last of these two,Christs diuine generation a great mysterie. the Apostle makes the first point of the misterie of Godlinesse. God manifested in the flesh, where­in he bridles our curiositie, for if his manifestation in the flesh,1 Tim. 3. 16. that is, his incarnation be a mysterie, that goes beyond our vnderstanding, what shall we say of his diuine genera­tion? a mystery indeed to bee adored not to be enquired, an article proposed to be belieued,Mans curiosity restrained from searching it. not to bee disputed. The Arrians seeking to search out this vnsearchable mysterie with naturall reason, by infinite degrees more foolish then if they had presumed to number the starres of heauen, or measure with their fist all the vvaters in the Sea, they stum­bled and fell, being neuer able to comprehend, how the son that was begotten should bee coeternall and coessentiall to the Father who begot him: therefore the worthy Fathers of the primitiue Church to expresse the presumption of these arrogant spirits, drew them down from the dangerous speculation of these high mysteries far aboue their capa­citie, to consideration of things which are in nature. Si in Creatura genitum inueniri potest, August. coaeuum genitori, an non ae­quum est conced as posse ista in creatore coaeterna inueniri? if in things created, that which is begotten may be found equall in time to that which begat it, why should it be denyed that in the Creator, the begetter, and begotten are equall in eter­nitie? When a candle (saith Augustine) is first lighted, at once there are two things, the fire and the splendor, or light: if it be enquired whether the fire come from the light, or the light from the fire, all men will agree that the splendor or light comes from the fire: but if againe it be demanded which of them is first or last in time, it cannot be determi­ned. But vvherefore shall vve vse these similitudes? as the Creator is aboue the creature, so is that mysterie aboue all the secrets of nature; no similitude can bee found in nature [Page 68] so much as shadow that most high and supernaturall myste­rie, yet is the endeuor of these godly fathers commendable, vvho haue laboured to bring downe men to the exercising of their wits in things vvhich are below, like vnto them­selues, leauing curious inquisition of higher secrets, vvhich as I haue said, are to be receiued with faith, reuerenced vvith silence,Rom. 11. 20 not searched out by curiositie. O man bee not high minded but feare.

In the similitude of sinnefull flesh. Christ came like a sinfull man, but with­out sinne. Wee must not so vnder­stand these words, as if Iesus had onely the similitude of a naturall bodie, no, hee was very man, made of the seed of Dauid, he hath taken on our flesh indeed, yet was he not a sinfull man, but separated from sinners. A holy One, from the first moment of his conception, conceiued of the holy Ghost.Dan. 2. 45. A Stone cut out of the mountaine without hands. The Flower of the field, that groweth without mans labour or in­dustry.1 Cor. 15. The second Adam, very man as was the first, but not begotten of man. So then the word (similitude) is not to be ioyned vvith the word (Flesh) but with the word (sinfull.) He tooke on mans nature without sin, yet subiect to those infirmities, mortalitie and death, which sin brought vpon vs, he appeared like a sinfull man, being indeed with­out sinne; in the shape of a Seruant, content to be made in­feriour not onely to Angels, but to men of the vilest sort; sold for thirtie pieces of siluer; not so worthy to liue as Bar­rabas; ranked vvith Theeues on the Crosse, and repu­ted as a Worme of the earth: thus being voyde of all sinne, yet was hee handled as a sinner and most wicked ma­lefactor.

Wherein wee are to consider so farre as vve may,How deerely the Lord loued vs, perceiue by the price he hath giuen for our ransome. though vve cannot comprehend it, that vvonderfull loue vvhich the Lord hath shevved vs in this vvorke of our saluation, how deere and precious our life hath beene in his eyes, perceiue by the greatnesse of that prise which hee hath giuen for vs, for vvho vvill giue much for that vvhereof he esteemes but little? it was not vvith gold nor siluer nor any corruptible [Page 59] thing, that the Lord hath redeemed vs, but vvith the preci­ous bloud of his owne Son Iesus, as of a Lambe vnblemi­shed and vnspotted. If Dauid considering the goodnesse of God towards man in the vvork of creation, fell out into this admiration,Psal. 8. O Lord what is man that thou art mindfull of him, or the Son of man that thou doest visite him? how much more haue vve cause so to crye out, considering the riches of God, his vvonderfull mercies shewed vs in the vvork of redemp­tion. It vvas a great kindnesse vvhich Abraham shewed to Lot, vvhen he hazarded his owne life, and the liues of his familie, to recouer Lot out of the hands of Chedarlaomer, but not comparable to that kindenesse which our kinsman the Lord Iesus hath shewed vnto vs, who hath giuen his life to deliuer vs out of the hand of our enimies. The Lord shed abroad in our hearts more and more abundantly the sence of that loue, that wee may endeauour to be thankfull for it, by this threefold dutie, first of thanksgiuing: secondly, of seruice: thirdly, of loue toward those who are beloued of him.

As for the first,Our thankful­nes again shold be testified by this threefold duetie. our life should bee a continuall thanks­giuing, and worshipping before him, who hath loued vs, and washed vs from our sinnes in his bloud. When the chil­dren of Israell had passed the red sea, suppose they had a wast wildernesse between them and Canaan, yet they prai­sed God with a song of thanksgiuing,Continuall thanksgiuing. and the Lord appoin­ted 1 an yearely remembrance of that benefit. If smaller mer­cies are to be remembred with thanksgiuing, what shall wee think of the greater?

As for the second, which is seruice,Seruice. Zacharie teacheth 2 vs that for this end God hath deliuered vs from all our eni­mies,Luke. 1. 74. that all our dayes wee should serue him in righteous­nesse and holinesse, the reason why the Israelites bound themselues to giue subiection and obedience to Dauid, 2 Sam. 19. 9 was that he had deliuered them from the hand of the Philistins, the same reason Ezra vsed to the Iewes returned from cap­tiuitie to make them obedient to the Lord,Ezra. 9. 13. Seeing thou O [Page 70] Lord hath giuen vs such deliuerances, shall we returne any more to breake thy Commaundements? but much more should it binde vs to doe seruice to our Lord Iesus, seeing hee hath made vs free by his bloud, shall wee againe make our selues the seruants of sinne?Professors con­uinced that serue him not. The Lord neuer shewed a greater mercie on man, then this that hee gaue his sonne Iesus Christ vnto the death for vs, and there can be no higher contempt done to God by man, then if after so great a loue shewed vs, wee shall still refuse to bee his seruants: much will be required of him, to whom much is giuen, those Gentiles to whom the Lord reuealed himselfe in goodnes onely as their Creator, because they did not glorifie him, the Apostle saith that the wrath of God was reuealed from heauen vpon them, and what wrath then maist thou looke for, to whom the Lord hath manifested himselfe in mercy also, as thy Redeemer in Christ, and yet thou wilt not glo­rifie him: thou receiuest not him whom thy Father hath sent vnto thee, neyther wilt thou liue vnto him, that gaue himselfe to dye for thee, but by thy wicked life thou cruci­fiest againe the Sonne of God, and treadest vnder thy feet the bloud of the new couenant: certainely Sodome and Gomorrha shall be in an easier estate in the day of iudge­ment, then the wicked of this generation. For in this last age the Lord hath spoken to vs by his Son, he hath none greater to send after him: those labourers of the vineyard that slew the Seruants of the great King, were not for that instantly punished, but when the Sonne came, and they had murthered him also, then was their iudgement no lon­ger delayed. It was not written for the Iewes onely in whom it was first accomplished, but for vs also to whom the Fa­ther in this last age hath sent his owne Sonne, and by whom hee hath spoken vnto vs from himselfe, if we despise him there remaines no more but a violent looking for of iudgement.

The third dutie is,Loue to those whom he hath bidden loue for his sake. that for Christs sake wee loue vnfai­nedly those vvhom hee hath recommended vnto vs, our [Page 71] goodnesse cannot extend vnto the Lord, neither haue vve him vvalking vvith vs vpon earth, that vve may minister vn­to him, may wash his feete, and annoynt his blessed bodie vvith precious oyntments, therefore should our delight bee vpon these his excellent ones that are vpon earth. When Io­nathan was dead, Dauid for Ionathans sake shewed kind­nesse to Mephibosheth: our Ionathan is not dead, hee liues, and raignes in heauen, yet can we not declare our kindnesse to himselfe, let vs seeke some Mephibosheth, some of Christs little weake and impotent children, of vvhom he hath said, what yee doe to one of these little ones for my sake is done to mee, and let vs shew kindnesse vnto them, for the great loue which the Lord Iesus hath shewed vnto vs.

And that for sinne. Christ came to destroy sinne, cursed are they who nourish it. These wordes containe the end of Christs manifestation in the flesh, which is, that in our na­ture hee might beare the punishment of our sinnes, satisfie the iustice of God, and so abolish sinne. Saint Iohn makes this cleare, when he saith, that hee appeared to destroy the workes of the diuell, that is, sinne: for sinne being remoued there is nothing in man, but the workmanship of God. By this it is euident how highly they offend God, who abuseth the death of Christ, to nourish themselues in their sinne, being the bolder to commit sinne, because Christ dyed for them: surely this is to turne the grace of God into wanton­nesse. The Lord came to abolish sinne, not to nourish it, Christ once suffered, 1 Pe [...]. 3. 18. the iust for the vniust (not that we should still abide vniust) but that hee might bring vs to God. Thou therefore who continuest vniust, maist say, as thou hast heard, that there is a Sauiour come into the world, but can not say in truth, that there is a Sauiour come to thee. For where Christ comes hee worketh that worke for which hee came, namely, hee destroyes the worke of the diuell, that is hee enfeebles, and abolishes at the last the power of sinne.

Condemned sinne. How Christ hath condem­ned sinne. Sinne by a metaphor is said to be con­demned, for as they vvho are condemned are depriued of all the liberty, power, and priuiledges they had before, and hath [Page 72] no more any place to appeare in iudgement, so hath the Lord Iesus disanulled sinne, that it hath now no power to command, and condemne vs, hee hath spoyled principali­ties and powers,Colos. 2. 24. and triumphed ouer them in the Crosse, and hath nayled vnto it the obligation of ordinances which was against vs,Ambrose in hunc locum. and so sustulit illam quasi authoritatem pec­cati, qua homines detinebat in inferno, hath taken away that povver and authoritie of sinne, whereby it detayned men vnder damnation. This hath hee done most lawfully, and in iudgement, as vve shall heare, bearing our sinnes in his blessed body on the Crosse, hee hath suffered that pu­nishment vvhich the law required to bee inflicted on man for sinne, and that in the flesh, that is, in the same nature of man vvhich had offended.

For,Two head or chiefe iustice Courts holden by God. this word of Condemnation imports a iust, and lawful proceeding of a Iudge in iudgement: which that vve may the better vnderstand, let vs consider that there are two ge­nerall and head iustice Courts, vvhich the Lord hath set vn­to men, the one is holden already, the other is to bee hol­den: 1 in the first the sinnes of all the elect are lawfully con­demned,In the first the sinnes of all Gods elect are condemned. that themselues may be absolued; in the second the persons of all the reprobate shall bee iusty condemned. In the first by the ordinance of God the Father, our sinnes were laid vpon the back of Iesus Christ, and a law imposed to him which was neuer giuen to any other, neyther An­gell or man, to wit, the law of a Mediator, that hee should make vp peace betweene God and man; loue God in such sort, that hee should by suffering preserue the glory of his Fathers iustice, and yet make manifest the glory of his mer­cy; that hee should loue his brethren in such sort, that hee should take the burden of their transgressions vpon him, which as by the Father it vvas inioyned vnto him, so did hee vvillingly vndertake it. And therefore hauing our sinnes imputed vnto him, hee presented himselfe for vs vpon the Crosse, as vpon a pannell before the Iudge, to vnderly the law, which craued that our sinnes should be punished to the [Page 73] death. The decree according to the law is executed, death yea an accursed death, as the punishment of sinne, is laide vpon Christ: wherevpon there followes of equitie an abso­lution of all those for whom the Lord Iesus suffered as Cau­tioner,In the second the persons of all the wicked shall bee con­demned. their sinne is condemned and made of no force to 2 condemne them hereafter. The other generall iustice court will bee holden in the last day, wherein all flesh must ap­peare before the Lord, as their superiour: and in that su­preame and last Court of iustice shall bee condemned the persons of all those whose sinnes were not condemned be­fore in Christ Iesus, onely therefore blessed are they who are in Christ:Ioh. 5. 24. Hee that heares my wordes, and belieues in him that sent me, hath euerlasting life, and shall not come into con­demnation, but hath passed from death to life,

And lastly we may obserue here what a powerfull Saui­our wee haue,Christ did greatest works when to mans iudgement hee was weakest. when to the iudgement of man he was wea­kest, then did hee the greatest worke that euer was done in the world: he was powerfull in working of miracles in his life, but more powerfull in his death; for then hee darkened the Sunne; hee shooke the earth; hee made the rockes to cleaue; he rent the vaile of the temple a sunder; and caused the dead to rise:Cyp. de dupli­ci martirio. Mortuum Caesarem quis metuat, sed morte Christi quid efficacius, if Caesar bee once dead who will feare, Christ euen when hee is dead is terrible to his enimies: no­thing can be more effectuall then his death. By it he did a greater worke than was the creation of the world; by it he brought in new heauens; and a new earth; by suffering death he destroyed him who had the power of death; when hee was condemned of man, hee condemned sinne that it should not condemne man:August. de temp. ser. 7. passus est vt infirmus, operatus vt fortis, [...]e suffered as a weake man, but wrought as a strong one. Sicut serpens mortuus, M [...]car. hom. 11. &c. As that Serpent without life (erected by Moses in the wildernesse) ouercame the liuing Serpents that stung Israell: so the Lord Iesus by suffering death hath slaine that serpent, that liuing in vs had slung vs vnto death.Chris. hom. 2 in Math. Hic vides mortem morte peremptam maledictum [Page 74] maledicto extinctum, & per quae Diabolus iam antea valebat, per ea ipsa tyrannidem ipsius esse destructam, here thou seest (saith Chrisostome) death slaine by death, and the tyrannie of Sathan destroyed by these same meanes by which before most of all he preuailed.

O wonderfull worke!Christ a power full Sauiour, stronger then Samson, yea, stronger then that strong one surely the weaknesse of God is stronger then man: hee is that stronge One indeed, stronger then Samson. When the Philistines thought they had him sure within the portes of Azzah, hee arose at midnight, and tooke the doores of the gates of the Cittie, and the two posts, and carried them away with the bars thereof on his shoulders vp to the top of the mountaine, which is before Hebron; but our mightie Conquerour and deliuerer the Lord Iesus, hath in a more excellent manner magnified his power, for being closed in the graue, clasped in the bands of death, and a stone rolled to the mouth of the graue, the Sepulcher sealed, and guarded with souldiers, he rose againe the third day before the rising of the Sunne, he carried like a victor the bars and posts of death away, as vpon his shoul­ders, and vpon the mount of Oliues hee ascended on high leading captiuitie captiue.

Like as therefore wee receiued before great comfort through the consideration of Christs incomprehensible loue toward vs,Christs power yeelds vs great comfort. so is it now confirmed by the meditation of his power Let Sathan boast like Rabsache that the Lord is not able to deliuer Ierusalem out of his hands,2 Kin. 18. 35 hee is but a blasphemous Lyar, the Lord will rebuke him, and will shortly tread Sathan vnder our feet: it is the curse of the wic­ked,Deut. 28. 29 hee shall be oppressed, and there shall bee none to deliuer him, but blessed bee the Lord who hath prouided a strong deliuerer for vs, who certainly shall set vs free from our eni­mies,Psal. 143. 12 and destroy all the oppressours of our soules. Glory therefore be vnto him for euer.

Verse 4. ‘That the righteousnesse of the Law might be fulfilled in vs, who walke not after the Flesh, but after the Spirit.’

THe Apostle hauing taught vs in the former verse,Here followes the second member of the explication, wherein hee shewes how we are deliue­red from the commanding power of sin. 2 how the Lord Iesus hath freed vs from the con­demning power of sinne, doth now let vs see how we are freed also from the commanding power of sinne; for hee sets downe this to bee the first, and neerest end of Christs death in respect of vs, the renouation of our na­ture, and conformitie thereof with God his holy law: which hee expresses more cleerely in another place, when he saith, that Christ gaue himselfe to the death for his Church, Ephes. 5. 26. that hee might sanctifie it, and make it to himselfe a glorious Church, not hauing spot, or wrinckle, or any such thing, but that it should bee holy and without blame. This is the end which Christ hath proposed vnto himselfe, and whereof hee cannot bee frustrate, as hee hath begunne it, so he shall finish it, he shall conforme vs to the law, the righteousnesse thereof shall be fulfilled in vs, there shall not bee left in our nature so much as a sinfull motion or desire, but hee shall at the last present vs pure and without blame to his Father.

This righteousnesse of the law,How the righ­teousnesse of the law is ful­filled in vs. I vnderstand to be that perfect obedience to the Commaundements thereof, which the law requires flowing from the perfect loue of God and our neighbour: and it is fulfilled in vs two manner of wayes, first by application or imputation of Christs righteousnesse vnto vs, he is our head and we his members, and are so vnited with him, that now we are not to be taken as sundry but as one bodie with him. By vertue of the which communion it comes to passe, that that which is ours is his, and that which is his, is ours, so that in our head we haue fulfilled the law, satisfied Gods iustice for our sinnes. Secondly, it will be ful­filled in vs by our perfect sanctification, though now wee haue but begunne obedience and in part, the Lord Iesus at [Page 76] the last shall bring it in vs to perfection.

The Iesuites of Rhemes in their marginall notes on this Verse,The Iesuits collect here that the Law is fulfilled in this life. collects a note which the word here rendreth not vnto them. Wee see (say they) that the Law which is Gods commandements, may be kept, that the keeping therof is iustice, and that in Christian men that is fulfilled by Christs grace, which by the force of the Law could neuer be fulfilled: that the law may be fulfilled, and also shall be fulfilled by the grace of Christ, who hath deliuered vs from the Law of sinne, is euident out of the Apostles words,This place prooueth no such thing. we confesse it, and are comforted in it, this is an end which Christ hath proposed vnto himselfe; that he may make vs perfectly answerable to that holinesse, which the Law requireth, and in his owne good time he shall bring it to passe: but that the Law is ful­filled of men in this life, cannot be proued, neyther out of this place, nor any other place of holy Scripture, Damna­tum est pecatum, Caietane. non extinctum, Sinne is condemned (sayeth Caietane, one of their owne) but not extingui­shed.

And hereunto beside infinite testimonies of holy Scrip­ture agreeth also the suffrages of pure antiquitie.That the law is not fulfill [...]d in vs, nor by vs in this life is proued. Non di­cit familia tua sana sum, medicum non requiro, sed sana me Domine, & sanabor. It is not (saith Ambrose) the voyce of thy familie,Amb. de paeni­ten. li. 1. cap. 6 Ierem. 17. I am whole, and needes not a Phisition, but heale mee O Lord, and I shall be healed, Tu audes Noua­tiane mundum te di [...]cre, qui etsi operibus mundus esses hoe solo verbo immundus fieres. Ambrose spake it to the Nouatians Heretiques of his time, and it may bee fuly turned ouer to the Iesuits of our time: Darest thou O Iesuit call thy selfe cleane and holy? albeit thou wert cleane in regard of thy works, this one word were enough to make thee vncleane, With him also agrees Augustine, Aug. de verb Apost. ser. 29 Sunt quidam infl [...]ti vtres spritu elationis pleni, non magnitudine ingentes, sed superbiae morbo tumentes, vt audeant dicere inuen [...]ri homines [...] pec­cato. There are some (saith hee) like vnto vessels blowne vp with winde, filled with a hautie spirit, not solidly great, [Page 77] but swelled with the sicknesse of pride, who dare be bolde to say, that men are found in earth without sinne? Of such as these hee demaunds in that same place:Ibidem. Interrogo te, O homo sancte, iuste, sine macula, oratio ista, dimitte nobis debita nostra, fidelium est, an catechumenorum? certe regenerato­rum est, immo filiorum, nam si non est filiorum qua fronte dici­tur Pater noster, qui es in coelis, vbi ergo estis, O iusti, sancti, in quibus peccata non sunt. A question for Papists. I demand of thee (O man) thou who art iust and holy, this prayer, Forgiue vs our sinnes, whether is it a prayer to bee sayd by Catechists onely, or to be said also of such as are beleeuers and conuerted Christians? sure­lie it is the prayer of men regenerated, yea, it is the prayer of the Sonnes of God, for they call God their Father, in heauen; where then are ye, O ye iust and holy ones in whom are no sinnes? If the regenerate and sonnes of God haue need to craue remission of sinnes, what are yee who say ye haue no sinne?1. Ioh. 1. 9. If wee say wee haue no sinne, we lie, and the truth is not in vs, and our blessed Sauiour to let vs see how farre wee are from doing that which wee should doe, saith: When yee haue done all that yee can doe, Luke. 17. 10. yet say yee are vnpro­fitable Seruants. Where because they haue a silly subterfuge, that albeit wee were neuer so righteous, yet for humilities sake, wee should say wee are vnprofitable: I answere them, as Augustine answered the same obiection in his time,Aug. de verb. prop­ter humilitatem ergo mentiris, Apost. ser. 29 then for humilities sake, thou lyest, but it is certaine, Christ neuer taught man to lye for humilitie, this is but a forged falshoode of their owne.

And to ioyne the third witnesse with the former two. Bernard who liued in a very corrupt time, yet retained this truth,Ber. in annū. Mariae. Quis melior Propheta? de quo dixit Deus, inueni virum secundum cor meum, & tamen ipse necesse habuit dicere Deo: Ne intres in iudicium cum seruo tuo, who is better then the Prophet Dauid? of whom the Lord said, I haue found a man after mine owne heart, yet had he need to say, Lord enter not into iudgement with thy Seruant. Ber. in Cant. Serm. 23. And againe, Sufficit mihi ad omnem iustitiam solum habere propitium, cui soli peccaui: [Page 78] non peccare Dei iustitia est, hominis iustitia indulgentia Dei, It sufficeth me for all righteousnes to haue him onely mer­cifull to me, whom I haue onely offended, to bee without sinne is the righteousnesse of God, mans righteousnesse is Gods indulgence, pardoning his finne: we conclude there­fore with him.Ber ser. cont. vitiūingrati. V [...] generationi huic miserae, cui sufficere vide­tur sua insufficientia, immo inopia tanta, quis enim ad perfectio­nem illam, quam Scripturae tradunt, vel aspirare videtur? woe to this miserable generation, to whom their owne insuffici­encie seemes sufficient, for who is it that hath so much as aspired to that perfection, which the holy Scripture com­maunds vs?

But to maintaine their error,Places of scrip­ture wherein godly men are called Saints & righteous, makes not for their error of perfect obser­uance of the Law. they enforce these places of holy Scripture, wherein mention is made of innocencie, iustice and perfection in the Godly, whereupon they simply inferre that the Law is fulfilled. Their paralogismes shall easily be discouered, if we keepe Augustines rule: when the perfection of any man is mentioned, wee must consider wherein, for a man may bee righteous in comparison of others, so Noah was a righteous man in comparison of that generation wherein hee liued, yet was hee not with­out sinne. A man may bee also so called in comparison of himselfe, the Lord iudging a man according to that where vnto the greater part of his disposition is inclined: for the Lord doth repute and account his Children not after the remanents of the old man, but according to the new work­manship of his grace in them; whereof it commeth to passe, that albeit in a great part they bee sinfull, yet the Lord giueth vnto them, the names of Saints and righteous men.

Againe,In what sense Godly men are called perfect in holy Scrip­ture. in handling of the Apostles words Philippians 3. let vs as many as are perfect bee thus minded, hee moues the question, seeing the Apostle hath said immediately before, that he was not perfect, how doth he now rancke himselfe among those who are perfect? how agrees these two, that hee is perfect, and not perfect? Hee answeres, the Apostle [Page 79] was perfect,August. in Psal. 38. secundum intentionem, non secundum peruentio­nem, that is, perfect in regard of his intention and purpose, not in regard of peruention, and obtayning of his purpose. And hereunto agrees that of Bernard, Ber. in Cant. serm. 49. Magnum illud electi­onis vas perfectum abnuit, profectum fatetur, that great cho­sen vessell of election graunts profection, that is, a going forward, but denyes perfection, for [...] is not onely he who hath come to the end, but hee also who is walk­ing toward it, we are so perfect in this life that wee are yet but walking to perfection:Ambros. in Rom. cap. 8. ver. 9. therefore saith Ambrose, Apo­stolus aliquando quasi perfectis loquitur, aliquando quasi per­fecturis, hoc est aliquando laudat, aliquando commonet: the Apostle speaketh vnto Christians sometime as vnto men that are perfect, othertimes as vnto men who are to perfect that which is required of them, that is, sometimes he pray­ses them for the good they haue done, and otherwhiles he admonishes them of the good they haue to doe. Wee con­clude therefore with Augustine, August. de temp. ser. 49. perfectio hominis est, inuenisse se non esse perfectum, this is the perfection of man to finde that hee is not perfect.

And as for that place of Saint Luke, How Zacharie and Elizabeth walked in all the commandements of God. where it is said that Zacharie and Elizabeth walked without reproofe in all the Commandements of God because the Iesuits of Rhemes in their obseruations would wrest it to confirme their errour, we will shortly make it manifest.Luke. 1. 6. That it makes not for them, Augustine hath two reasons, whereby hee proues out of that same Scripture, that Zacharie was not without sinne, first because he was a Priest, and was bound to offer aswell for his owne sins, as the sins of the people. Secondly, in that the Euangelist saith,Heb. 5. 3. hee walked in the commandements of God, it is an agreement, that as yet hee had not attayned to the marke: to the which wee may adde the third out of that same place, the dombnesse inflicted vpon him for his misbeleeuing, euidently proues he was not so perfect as to bee without sinne. Beside this, he customably distinguishes betweene peccatum & crimen, sinne and a crime, that is, [Page 80] some grieuous offence that giues slaunder and is worthie of crimination. Sanctorum hominum vitam inveniri posse dici­mus sine crimine, Aug. Enchi. we affirme that the life of holy men may be found without a crime. And againe, nunc bene viuitur si sine crimine, sin [...] peccato autem, qui se viuere existimat, non id agit vt peccatum non habeat, sed vt veniam non accipiat: now men liue well if they liue without crime, but he who thinkes he can liue without sinne, doth not thereby make himselfe free of sinne, but debarres himselfe from the pardon of his sinne. And so much for refutation of their errour.

Now for our instruction we marke againe here,The end of Christs death is our sanctifi­cation, there­fore it should not be abused to giue libertie to sinne. that see­ing the end of Christs death is our sanctification, it cannot be but a mocking of the sonne of God, and a treading of his holy blood, vnder the vncleane feete of men, to make the death of Christ a nourishment of sin: let such thoughts bee farre from vs, that we should take liberty to sinne, be­cause we haue a Sauiour? this is to make Christ a minister of sinne, and as was said, to build vp that which Christ came to destroy. O thou who louest the Lord Iesus, bee it far from thee to take pleasure in that which made his blessed soule heauie vnto death, let vs neuer nourish that life of sin, which was the cause of the death of Christ, but let vs daily cleanse our selues from all filthinesse of the flesh and spirit, 2 Cor. 7. 1. and grow vp vnto full holinesse in the feare of God.

For albeit by Christ we be deliuered from the curse of the Law,Christ hath freed vs from the curse of the law not from the obe­dience thereof. yet are we not exempted from the obedience thereof. In respect of the one, the Apostle said, Wee are not vnder the Law but vnder Grace: in respect of the other, hee hath said that the Law is good: and our Sauiour protests he came not to destroy the Law,Rom. 6. 15. but to fulfill it, both in himselfe and his members,Rom. 7. 12. not onely by righteousnesse imputed, but also inherent.Rom. 5. 17. For the law stands to vs a rule of our life, we loue the holinesse thereof, and striues to conforme our selues vnto it:Ambrose in Rom. cap. 8. iustificati enim amici leges efficiuntur, for men when they are iustified, become louers of the law, which before they hated.Rom. 7. 22. So that hereby wee are to try whether we be in [Page 81] Christ, if we delight in the law of God, if wee be grieued when our sinfull nature transgresses the precepts thereof, if we finde a begunne harmonie betweene our affections, actions, and her commandements, by these and the like ef­fects may we know that in Christ we are iustified.

Lastly,We are sure our begun san­ctification shall be perfected. we haue this comfort that seeing our sanctificati­on is an end which the Lord Iesus hath proposed vnto him­selfe, wee may be sure hee shall attaine vnto it. In the first creation what he commaunded was done, hee made light to shine out of darknesse, no impediment could stay the work of the Lord: so is it in the second creation, neither Sathans mallice, nor the deceitfull allurements of the world, nor the sinnefull corruption of our owne nature, shall stay that work of our perfect sanctification, which the Lord Iesus hath not onely begun, but also taken vpon him to accomplish.

Verse 5. ‘For they who are after the flesh, sauour the things of the flesh, but they who are after the spirit sauour the things of the spirit.’

HItherto we haue heard the proposition of com­fort;Application of his former do­ctrine, contay­ning first a Commination of the wicked, wherein is de­clared their mi­serable state who walke af­ter the flesh. 4 the reason of confirmation and explicati­on thereof. Now because the Apostle restray­ned that comfort to those who walkes after the spirit, not after the flesh: now in this third member of the first part of the Chapter, hee subioynes an exhortation. Wherein by sundry reasons he disswades vs for walking af­ter the flesh, and exhorts vs to walke after the spirit: where­in he keepes this order. First he oppones these two, to walke after the flesh, and after the spirit, as contraries, which can­not consist. He lets vs see the miserable estate of them who walke after the one, and illustrates it by the happy estate of those who walke after the other, and then concludes that they who are in the flesh cannot please God, vers. 5. 6. 7. 8. Secondly he comforts the godly, least that they considering [...] [...] [Page 84] vpright, and can looke to heauen, the soule which is from aboue, hath forgotten her originall, is crooked to the earth, and like a Serpent creeping on many feet, so walketh it af­ter the dust with all her affections, sauouring onely those things which are carnall. This is mans miserable estate by nature. The Lord open our eyes, that wee may see how farre wee are fallen by our apostacie, how deadly wee are wounded, that in time wee may make our recourse to the Physition of our soules, who now offers by Grace to re­store vs.

But to returne,The diuers dis­position of the Christian and carnall man flowes from the diuersitie of their generati­ons. this diuersitie of dispositions in the man naturall and spirituall, the Apostle designes to flow from the diuersitie of their generations, they who are after the flesh, that is as our Sauiour expounds it, that which is borne of the flesh, is flesh: so then the cause why they are carnall and sa­uours onely the things of the flesh, is because they are onely pertakers of a carnall generation. Euery creature, as ye may see,Iohn. 3. 6. hath an inclination to follow the owne kind, some liues in the earth, some in the water, euery one of them by in­stinct of that nature, which they receiued in their generation, following so earnestly their owne kinde, that a contrarie education cannot make them to forsake it. The Fowle whose kinde is to liue in the waters, though she be brought vp vnder the wings of another damme, whose kinde is to liue in the earth, so soone, as shee is strengthened with fea­thers, forsaking her education, followes her kinde: so also in euery man the disposition of his affections and actions is answerable to the nature of his life. If he haue no more but a naturall life, his cogitations, counsels, resolutions, and acti­ons are onely carnall, but if he haue also a spirituall life, then shall he be able to mount aboue nature, hauing an inclina­tion to heauenly things, for euery one who is risen with Ie­sus, seekes those things which are aboue.

Now this difference of ther dispositions,The contrary disposition of the christian & carnall man appeares. flowing from their different kindes, shall appeare the more clearely, if ye compare the affections, words, and actions of the one with [Page 85] the other.In their vnder­standing. And first to begin at the vnderstanding, it is cer­taine 1 that the naturall man vnderstands not those things which are of God. Let Iesus Christ speake to naturall Ni­codemus of regeneration,Iohn. 3. 4. and Nicodemus shall conceiue that he speakes of a naturall generation.Act. 26. 24. Let Paul speake before Agrippa of the heauenly vision, and Festus shall count him a foole.Gen. 19. Let Lot speake to his Sonnes in Law of the iudge­ment to come vpon Sodome, and they shall esteeme him as a mocker: thus Naturalists can neyther vnderstand the words of mercy nor iudgement, to be allured with the one, or terrified with the other, for he minds onely earthly things; but as for the spiritual man, he hath receiued that new mind, Whereby he knowes him that is the true one, 1 Iohn. 5. 20. hee is indued with new senses, whereby he perceiues things which are excellent,Aug. de verb Apost. ser. 17 habet enim oculos interiores, quibus videt iustitiae lu­men, he hath those naturall eyes whereby he seeth the light of righteousnesse.

And if from the vnderstanding we proceed to the affecti­ons,In their affecti­ons. 2 whereupon can the naturall man set his affections, but vpon those things which his vnderstanding commends for good: for euery man hath his heart enclined to that which acco [...]ding to his knowledge hee thinks best for himselfe. The Gadarens wil prefer their Swine before Christ,Math. 8. and na­turalists make more of their smallest earthly commodities, than of those things which are aboue at the right hand of God; [...] the Christian accounts the testimonies of the Lord sweeter [...]nto him then all the treasures of worldlings, hee findes [...]ore ioy in the lightsome countenance of God, then in all abundance of Wheat and Wine; the best things of this earth he accounts but doung; the pleasures of the world are loathsome vnto him,Aug. ibid. her glory is despised in his eyes, habet enim olfactum interius, de quo dixit Apostolus Christi bonus odor [...]mus Deo in omni loco; est (que) verbum illi odor vitae ad vi­tam [...] for he hath that internall sense of smelling, whereof the Apostle speakes,2 Cor. 5. 15. wee are vnto God the sweet sauour of Christ in euery place, this makes the word of God vnto him [...] [...] [Page 88] either reason which should rule is ouer-ruled by the will, or at least the crooked is led by the blinde,In the soule of a carnall man the blind leads the crooked. that is, a blinded vnderstanding directs the crooked will and peruerse affe­ctions a wrong way; and what meruaile then if both fall in­to the ditch: for where the eye which is the light of the bo­dy is darknesse, how great must be the darknesse of the whole man? and seeing the vnderstanding facultie of the soule giues no counsels nor conclusions, but such as are deadly, what can the will and affections doe, but run head­long into the wayes of death?

This is that encrease of knowledge,The most ex­cellent know­ledge of the naturall man brings out death. which we haue got­ten by our Apostasie from God, this is the fruit wee haue plucked from off the forbidden tree, we haue a wisedome, which brings out death, the most excellent knowledge whereunto the quickest ingines could euer attaine by the light of nature, profited them not vnto saluation. Lanctantius compared all the learning of Philosophers to a liuelesse body wanting a head, in seeing they were blind, in hearing they heard not, vnderstanding they vnderstood not, while they professed themselues to be wise they became fooles. As the sences are in the head,Neither natu­rall nor morall philosophie could profit men to salua­tion. so all spirituall vnderstanding of the way of life is in Christ Iesus, by naturall philosophie they attayned to the knowledge of the creatures, but lear­ned not to know the Creator; by natural reason they learned to discerne the sophistrie of men, but not to resist the sophi­strie of Sathan. By practise also of Morall philosophie they attayned to a shew of those vertues which they called cardi­nall, to a shew I say, but as for true Prudence, Iustice, Tem­perance and Fortitude, they attayned not vnto them, with­out faith it is impossible to please God, neyther can there be without it any thing which deserueth the name of vertue, quid enim illis cum virtutibus, qui Dei virtutem Christum ig­norant, for what haue they to doe with vertue who are igno­rant of Christ, the vertue and power of God?

All the light that is in nature is like to the sight of blin­ded Sampson, Naturalists are all blinde like Sampson. for as he without a guide could not finde one [Page 89] pillar of the house; no more can naturall vnderstanding finde out so much as one of the articles of our faith: nasci­mur vniuersi viae ciuitatis prorsus ignari, wee are all borne al­together ignorant of the way that leadeth to the citie of God;Wisest among them cannot preuent their miserable end, more then A­chitophel, farre lesse the wrath to come. [...], as the Apostle cals vs, without a minde to know any thing pertayning to our owne saluation. Whatsoeuer wisedome man hath without grace, may leade him forward to euill, but cannot teach him to eschew euill. Achitophell was counted wise in his time, and his wisedome and counsell as the oracle of God, but hee had no wisedome to foresee nor preuent his miserable end,2 Sam. 17. he hanged himselfe in his impatiencie: yet is the wit of naturalists in our time no better than his, they are wise in their owne eyes, and glories within themselues that by their subtile wits they haue gone through dangerous courses, wherein others haue fal­len; yet they know not their end, neither are sure that the politique deuise wherein they haue placed their confidence shall not at length be a snare to themselues. Therefore the spirit of God vouchsafeth not vpon the men of this world the [...] of wise men, but calles them wise with arestriction, they are wise (saith Ieremie) to doe euill. Iere. 4. 22. Wiser (saith our Sa­uiour) in their owne generation than the children of God. Luke. 16. 8. Basil properly compares them vnto Howlets,Compared to Howlets. which see somthing in the night, but nothing in the day: such are worldlings, they haue some vnderstanding of the works of darknesse,Basil hexam. hom. 8. but no iudgement how to approue themselues to the light of God, wise to compasse things present, but carelesse for those which are to come.

Where if it be demaunded why then doth the Apostle attribute wisedome to them who vvalke after the flesh? it is answered, Prudentia dicitur cum res stulta sit, quia sic ipsis videtur, it is called wisedome because so it seemes to them who haue it,The carnall man and the Christian ey­ther of them iudgeth other to be foolish. albeit in very deed it bee foolishnesse. The iudgements of the carnall and Christian man are so diffe­rent, that eyther of them esteemes another foolish, but the one iudges with a warrant, the other not so: the spirituall [...] [...] [Page 92] Spirit they haue not. As the waues of the Sea are stirred with euery winde, so are their mindes perturbed through the tumultuous desire of their variable affections. And as for peace of Conscience, which ariseth of the sense of Gods mercy towards vs in Christ, how can they haue it whose life is a continuance in inimitie with God?Psal. 8 5. for righteousnesse and peace doe kisse one another, where there is no righteousnesse how can there be peace,August. de tem. ser. 200 pax est haereditas Christianorū, peace is the heritage of Christians. The wicked haue their owne carnall securitie, they blesse themselues in their heart, when the word of the Lord doth curse them, but the false conclu­sions of peace and safetie which they haue laid in their owne hearts, shall not preserue them from that sodaine de­struction, which (as trauaile vpon a woman with childe) shall come vpon them: their securitie is like the securitie of Ionas, Their securitie is like the secu­ritie of Ionas. who slept most soundly, when he had most cause to watch and pray, for the Lord was pursuing him as a fugi­tiue seruant, the officers of God gathered about him to lay hands on him, the windes commoned against him, the ra­ging waues of the Sea refusing all other satisfaction, offe­red by the Mariners, rolled with violence about the Barke wherein hee was, determining not to rest till they appre­hend him, all his companions were afraid and compelled to cry euery man vnto his God, onely Ionas was sleeping: what think yee? was this true peace? no indeed, but false securi­tie. It fareth euen so with the wicked, the Lord stands of­fended with them, the heauens aboue closed vpon them, hell beneath opened to receiue them, Sathan the deuouring Lyon hungring for them, waiting when they shall be giuen him for a pray; but they are eating, drinking, making merry in the depth of a dead Conscience, but certainely their securitie will end in a fearefull wakening, they shall bee taken out of their bed of ease wherein they lye, and shall be cast into that bottomles deepe of the wrath of God, wherein their worme shall neuer dye, and their fire shall ne­uer be quenched.

[Page 93] But to leaue them and returne to the Christian,A Christian hath peace with God, and himselfe, & his brethren, but not perfect in this. it may be demaunded, how is he pertaker of peace? whose crosses are so continuall as his? who more exercised with inward terrours then hee? Is not his battell without intermission? where then is his peace? To this I answere wee haue in­deed peace with God, with our selues, and our Christian brethren,Greg. moral. in Iob. lib. 6. but our peace is not perfect, Pax nostra ex diside­rio creatoris inchoatur, ex manifesta autem visione perficitur, a begun peace wee haue arising of that feruent desire wee haue towards our God: but it is the manifest vision and cleare sight of God that must perfect it: we attaine to the beginnings of this peace, cum mentem Deo, & menti car­nem subiugamus, vvhen vve subdue the minde to God, and the flesh to the minde, but it cannot be perfect, quamdiu mens ignoratione caecatur, & carnis suae impugnatione concu­titur, so long as the minde is darkned with ignorance, and disquieted with the assaults of the flesh. And to the same purpose saith Augustine, Aug. in Ioan. tract. 77. Est nobis pax aliqua, quia condelec­tamur Legi Dei secundum interiorem hominem, sed non plena, quia videmus aliam legem in membris nostris repugnantem legi mentis nostrae, wee haue some peace vvithin our selues, when vve finde that our inward man delights in the Law of God, but it is no perfect peace; because vve see an other Law in our members rebelling against the law of our mind, ne [...]ther can our peace with our brethren here be perfect, cogitationes cordis nostri inuicem non videmus, Ibidem. & quaedam de nobis, quae non sunt in nobis, vel in melius inuicem, vol in dete­rius opinamur; thus haue vve a peace but not perfect, not without interruption.

Yet our comfort stands,Inward & out­ward troubles may interrupt our peace but cannot take it away. that how euer our peace be in­terrupted by outward troubles and inward terrours of con­science, yet it cannot bee taken from vs, albeit no trouble for the present be sweet, yet it vvorketh in vs good effects: by it vvee are made more humble, more feruent in prayer, more abundant in teares, the hard heart by this holy ham­mer of God being made soft: so that sanctified trouble by [Page 94] the Lords wonderfull working becomes a meane to esta­blish our peace.Greg. moral. in Iob. lib. 2. Corda electorum aliquando concussa melius solidantur, the harts of the elect are best setled, after they haue beene shaken with crosses. All the children of God findes this by experience, that their inward troubles are pre­paratiues to inward consolations: as hee who goes to build a house the higher he intends to raise it, the deeper he layes the foundations thereof, so the Lord humbles them lowest vvith his terrours, to vvhom he purposes to communicate the highest measure of his consolations. As his sufferings abounds in vs, 2 Cor. 1. 5. so shall our consolation abound through him, vve vvill therefore that peace which vve haue in Christ, and vvhich he hath left vs, none shall be able to take from vs.

Verse 7. ‘Because the wisedome of the flesh is inimitie against God: for it is not subiect to the Law of God, neither indeede can it bee.’

THe Apostle proceeds, and giues the reason why hee called the wisedome of the flesh, death: because it is inimitie with God. Hee proues it is inimitie with God▪ because neither is it, nor can it be sub­iect vnto the law of God.

Of this manner of reasoning vsed by the Apostle wee first learne,Our life stands [...] with God. that our life consists in our peace with God, and that our death is procured by our inimitie with him. Compare sinnefull Adam, with innocent Adam, and this sh [...]ll be made manifest: so long as hee stood at peace with God▪ hee liued a ioyfull life, familiar vvith his maker: but from the time hee began the inimitie by transgression of the commandement, not onely was the presence of God (ioy­full to him before) terrible now, but hee became such a [...]e [...]rour to himselfe, that it vvas a death to him to liue in that state of life. Oh that alway we could remember this, that vvee cannot offend the Lord, vnlesse wee slay our [Page 95] selues: all our rebelling against the Lord, is but a kicking of our heele against the pricke, the losse is our owne, vve depriue our selues of life, but cannot spoyle the Lord of his glorie.

It is written of the Sidonians, Hovv foolish man is when he entertaines inimitie with God. that when Herode inten­ded warre against them, they made friendship with Blastus Herods chamberlaine, and besought him to make peace for them: the reason is because their lands were nou [...]ished by the king, therefore they were not able to beare his ini­mitie. Alas that wee cannot bee as wise in a greater matter, both our lands and our selues are nourished by the king of heauen, vve are not able to endure his anger: if hee please he can make the heauen aboue vs as brasse, and the earth be­neath vs as iron; if he take his breath out of our nosthrils we fall like clay to the ground and are turned into dust: hovv then is miserable man so bewitched, that hee dares liue in that state of life which is inimitie with God?1 Cor. 10. 22 Doe yee prouoke the Lord vnto anger, are yee stronger than hee? No, no assu­redly if thou walke on in thy sinnes, the Lord shall crush thee with a scepter of iron, and breake thee in peeces like a potters vessell,Psal. 2. 9. so vnequall shalt thou finde the match, if thou contend with thy maker: Oh consider this yee that forget God, Psal. 50. 22. least hee teare you in peeces and there bee none to deliuer. Shall the Sidonians intreate for peace when Herod [...] pro­claymes warre, and shall man continue in inimitie, when God from heauen proclaymes his peace? farre be it from vs, that we should so doe. Away with this wisedome of the flesh, which is inimitie with God.

Perceiue againe,No good in mans nature before it be re­nued, against the Semipela­gians of our time. how the spirit of God in such sort de­scribes the nature of man vnrenued by Grace, that no good is left in it, out of vvhich the Semipelagians of our time, may draw their vvorkes of preparation or merits of congruitie, for vvhere as in the Soule of man▪ there are but two facul­ties: the Vnderstanding and the Will, the spirit of God so describes his Vnderstanding, that not onely hee saith, the naturall man vnderstands not the things that are of God, [Page 96] but as if that were not suff [...]cient to expresse mans miserable estate,A minde that neither sees nor can see. hee addeth, neither indeed can he vnderstand them, be­cause they are spiritually discerned. And againe, his will hee so describeth it, that it is not subiect vnto the Law of God, and he addeth this (neyther indeed can it bee) what more can be said to abase the naturall pride of man,1 Cor. 2. 14. he hath such a mind as neither vnderstands nor can vnderstand the things of God;A will that nei­ther is subiect to God nor can bee. he hath such a will as neyther is subiect, nor can be subiect to the Law of God. This is the iudgement of gods spirit concerning the corruption of our nature, vvee set it against the vaine opinion of all those, vvho to magnifie the arme of flesh, and the merits of man, dreames of a good in our nature without grace, which cannot be found in it.

Neyther let any man inferring more of the Apostles speach then himselfe concludes,The praise of Gods power & grace is the gre­ter because it reforms nature it being so farre peruerted. think it impossible that our rebellious vvill should be made obedient: the Apostle takes not away this hope from man, onely he denyes that nature▪ is able to doe it. Nature without grace may increase the ini­mitie, but cannot make reconciliation, but that vvhich is impossible to man, is possible to God. The nature of beasts, birds and creeping things hath beene tamed by the nature of man (saith Saint Iames) but the tongue of man,Iam. 3. 7. though the smallest member in the body▪ yet so vn [...]uly an euill, that no man is able to tame it. Wee cannot change one haire of our head,Mat. 5. 36. to make that vvhite vvhich is blacke, far lesse can we change our hearts to make them holy vvhich are vn­cleane. What then shall wee be out of all hope? that vvhich vve are not able to doe, shall vvee thinke it shall neuer bee done? Let vs not so conclude, though no man can tame the nature of man, the Lord can▪ Paul who vvas a rauening Wolfe in the Euening, the Lord made a peaceable Lambe in the Morning. Naturalists haue written that the bloud of the Goat causeth the hard Adamant to breake, but the holy Scripture hath more surely taught that the bloud of Iesus hath vertue to turne a stony heart into a soft, where it [Page 97] pleases the Lord of stones to raise vp children vnto Abra­ham. There is nothing colder than ice, yet sayth Augustine, it is melted and made warme by the help of fire. A thornie ground (sayth Cyrill) being vvell manured becomes fertile,Ciril. catec. 2 and the Lord (sayth the Psalmist) turneth a barren wildernes into a fruitfull land: Psal. 107. hee rayses the dead; he makes the blind to see;Psal. 103. and the lame to vvalke; he causes the Eagle to renue his youth; shall we then close his hands, and thinke it im­possible for him to make the sinner, conceiued and borne in sinne, to cast the olde slough of nature, and become a new creature?

And this haue I marked to keepe vs from that presump­tuous iudging as to conclude any mans reprobation,Iudge not rash­ly of any mans reprobation. be­cause of his present rebellion, thou knowest not vvhat is in the counsell of God, though in regard of his conuersation for the present hee be a stranger from the life of God. And againe for our selues, that vve may magnifie the mercie of the Lord our God, vvho hath done that vnto vs by grace, vvhich nature could neuer haue done, that is, hath made our rebellious harts subiect vnto his holy law, and vve are sure hee vvill also performe that good worke which hee hath begunne in vs.

The word which the Apostle vseth here to expresse mans naturall rebellion [...],The rebellion of the wicked against God, exempts them not from his dominion. noteth such a re­bellion of mans corrupt nature, as is not subiect according to order: we are not to thinke that any rebell vvere he ne­uer so stubborne, can exempt himselfe from subiection; doe vvhat he can he bides vnder the Lords dominion; but a na­turall man (saith the Apostle) giueth not orderly subiecti­on vnto God. Ieroboam shooke off the yoke of his lawfull Lord, and Rehoboam vvas not able to controll him. But let man repine as he vvill, can hee cast off the yoke of the Lord? No, no if man refuse to declare his subiection by an humble submission of his spirit to the Lords obedience, the Lord for all that shall not lose his superioritie, but shall de­clare his power vpon man by controlling him; he shal bruise [...] [...] [Page 100] coutrary to Gods most holy will,Isal. 45. 9. Woe be to him that stri­ueth with his maker. If the will of God be not done by vs, assuredly it shall bee done vpon vs,Miserable is that man who maintaines a contrary to Gods. de his qui faciunt quae non vult, facit ipse quae vult, the Lord (saith Augustine) in a meruailous manner doth his will on them, who doe that which hee will not; and therefore woe shall bee vnto all which are opposit to God his most holy will.Aug. de cor. & gra. ca. 14 Quid tam pae­nale quam semper velle, quod nunquam erit, & semper nolle quod nunquam non erit? what greater punishment can there be then this, euermore to desire that vvhich neuer shall be, & alway to dislike that which foreuer shal be: a wicked man shall neuer obtaine that vvhich hee desires, but shall suffer for euer that vvhich he dislikes. For remedy of this rebelli­on our Sauiour hath taught vs daily to pray, thy will be done in earth as it is in heauen: so we pray, and the Lord giue vs grace that vve may practise it, that in euery action of our life, denying our selues, vve make looke to our heauenly Father, enquire for his will and follow it, saying vvith our blessed Sauiour,Mat. 26. 39. not my will O Lord, but thine be done.

Verse 8. ‘So then they that are after the flesh, cannot please God.’

HEre the Apostle concludes the miserable estate of them who walke after the flesh:He concludes the miserable estate of them who walke af­ter the flesh. affirming that doe what they vvill they cannot please God. To be in the flesh, sometime is taken in a good part, for it is all one with this (to liue in the body,) but here it is taken in an euill part: for to bee in the flesh, and to be in Christ, are opposit one to another, so that to be in the flesh, is to be in the state of nature vnregenerate, a stranger from the grace of Christ: and the phrase is very significant, for it imports an vniuersall thraldome of mans nature vnto the lusts of the flesh. That speach of the Apo­stle to Simon Magus, Acts. 8. 23. I see that thou art altogether in the [Page 101] gall of bitternesse, signifies much more than if he had said, the gall of bitternesse was in him: and the spirit of God, when he sayes that man is in his sinne,What it is to be in the flesh. or in the flesh, doth there­by expresse a farre greater corruption of his wretched na­ture, then if he did say that sinne and fleshly corruption is in him.

Syricius Bishop of Rome expounds this place of married persons,Syricius ex­pounds this of the state of marriage wrongfully. affirming that they are in the flesh, and so cannot please God, flatly against the Apostles owne commentarie, for hee wrote this Epistle to the godly Romanes, among whom vvere many married persons, such as Aquila and Priscilla, whom afterward he commends for godlinesse, and of whom hee sayes, verse 9. yee are not in the flesh, because the spirit of God dwels in you: so doth the Apostle expound it himselfe, and therefore the Pope is but a peruerse interpre­ter of the Apostles minde, and his fauourers are but sedu­cers, who vvill haue vs to seeke out of the boxe of his breast the true sence and meaning of all scripture.

Alwayes leauing them,The best acti­ons of wicked men please not God. let vs marke againe here the mi­serable estate of such as are strangers from Christ. What an vnhappy condition is this, that a man should liue in that state of life, wherein doe what hee vvill hee cannot please God?Gen. 4. 5. Let Cain sacrifice with Abel, the Lord shall not ac­cept it;Gen. 27. 38. let Esau his teares seeking a blessing from his father, be shed as aboundantly as Iacobs were,Heb. 12. 17. when hee sought a blessing from the Angell,Gen. 32. 26. yet shall he not preuaile, he shall not be blessed;Hos. 12. 4. let the Pharise pray in the Temple with the Publicane,Luk. 18. 11. he shall not goe home iustified; and for worldly glory let him be neuer so high among men,Luk. 16. hee is but ab­homination vnto God, yea oftentimes worldlings to whom waters are wrung out of a full cuppe, are counted blessed and happie, yet is it but ignorance that makes men account much of them that are despised in the eyes of God.Aug. in Ioan. cap. 7. tra. 28 Ideo malus foelix putatur, quia quod sit foelicitas ignoratur, for this cause is an euill man counted happie, because men know not what happinesse is. But what euer men be thought of by others, [Page 102] eyther for his shew of Godlinesse, or his shew of worldly glory: vnder which two shadowes, the most part of men de­ceiue the [...]emanent; it is certaine that hee onely is blessed, with whom the Lord is pleased. If the tree bee not good, it cannot bring forth good fruite, and if the person bee not Godly, his actions cannot bee acceptable vnto God. It is in Christ Iesus onely that the Father is well pleased, except wee be in Christ neyther can our persons nor acti­ons please the Lord. The Lord translate vs yet further out of this vnhappy estate of nature, the Lord roote vs and ground vs in Christ Iesus, and stablish vs to abide in him for euer.

Verse. 9. ‘Now ye are not in the flesh,The second part of his ap­plication con­tains consolati­on for the god­ly & that two­fold. 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.’

THE Apostle hauing discou [...]sed of the mise­rable estate of them who walke after the flesh, 1 doth now turne him toward the godly,Consolation a­gainst the rema­nents of carnal corruption that are in vs. to com­fort them, least they should bee discouraged with that remanent ca [...]nall co [...]ruption which they finde within themselues, he shewes them, that what he hath spoken of the vnhappy condition of carnall men, doth no way concerne them, for they are not in the flesh, but in the Spi­rit. In this verse the comfort is first set downe, and then a caution annexed vnto it; the comfort is for the weake Christian: the Caution for the presumptuous professor: the A­postle so terrifies the vvicked, that he reserues comfort for the Godly, and he so comforts the Godly, that he confirmes not the wicked in their sinnes. No sort of men are sooner moued with the sharpe speaches of the word of God, then are the children of God. He hath said before, they who are in the flesh cannot please God, least this should terrifie the Godly, he subioynes: But as for you, yee are not in the flesh, [Page 103] for the Spirit of God dwelleth in you Againe no sort of me [...] are more ready to appropriate vnto themselues the com­forts of God, then they to whom they belong not, and there­fore for their sakes the Apostle subioynes the Caution: If any man haue not the Spirit of Christ, the same is not his.

Where first vvee may learne that the word of God ought so to be handled and receiued,The word of God should so be handled, that it be ap­plyed. that it should be appli­ed to the comfort of those who are the sonnes of consola­tion, and to the conuiction of others: the Apostle doth now yee see apply his former doctrine, letting them to whom he writes see the comfort and admonitton which out of it ri­seth vnto them: so ought wee alway to handle and heare the word of God, as considering what is our part and interest in it, for this word is written for vs, and doth so neerely concerne vs, that as Moses saith, It is our life: it giueth sen­tence eyther with or against euerie man that heares it, be­ing to the one the sauour of life, to the other the sauour of death. When Iohn the Baptist preached that word of iudge­ment,Math. 3. 10. Now the axe is laid to the roote of the tree, euery tree that bringeth not out good fruit, shall bee hewen downe and cast into the fire, his hearers so receiued it, as a word which tou­ched them neerely, and therefore both People, Publicanes, and Souldiers came to him and asked,Luk. 3. 10. 12 14. What shall wee doe then? So the Iewes in like manner asked Peter being pric­ked in their hearts at the hearing of his Sermon,Act. 2. 37. What shall wee doe then? the same was the voyce of the Iaylor to Paul and Silas, and it should be the voyce of euery man as oft as hee heares the word of God condemning his sinnes,Acts. 16. 30. What shall I doe then, that I may be saued? As meate brought to the table cannot nourish vnlesse it bee applyed to the mouth, and from thence sent downe into the stomacke: so the word of God cannot profit vs vnlesse we so heare it: vt traijciatur in viscera quaedam animae nostrae, Bernard. & transeat in af­fectiones nostras, that it be sent into the bowels of our soule, and enter into our affections. If in this manner thou receiue the word of God, out of doubt thou shalt be saued by it, but [Page 104] in this part most part of men heares the word of God, as they would heare an Indian storie, or some other such dis­cou [...]se as did not concerne them: whereof it comes that at this day, after long planting and watering, there is so small a spirituall growth in grace and godlinesse among vs,

Now [...]or the words,How the Apo­stle giues iudgement of others that are spiri­tuall. yee are not in the flesh, but in the spirit, that is, as yee heard it before expounded, ye are not carnall men, but spirituall. Here it is to be inquired seeing no man knowes the things of a man but the spirit of a man, hovv could the Apostle know that these Romanes were spiritu­all?1 Sam. 1. Was not Eli deceiued in iudging of Anna? she sought the Lord in the affliction of her spirit, and hee iudged that she had beene a wicked woman: and may not godly men be deceiued on the other extremitie, to thinke well of them vvho are euill indeede? I answere, the Apostle doth here write vnto a Church and a publique fellowship or com­pany of men, seperate from the remanent of the world by the heauenly vocation, called to be Saints, and therefore might vndoubtedly write vnto them as vnto Saints, and spirituall men, it being alway most sure that where the Lord gathers by his word a Church, he hath alway in the middest thereof a number that belong to the election of grace.

But to proceed further,A threefold iudgement, first of our selues by faith, secondly by fruits, third­ly by reuelatiō and to see how farre vve may goe in iudging of a priuate man, we must know that first there is a iudgement of faith; secondly a iudgement of fruits; thirdly a iudgement of extraordinarie reuelation. By the first we can onely iudge our selues, and know our owne sal­uation, according to that of the Apostle, proue your selues if yee be in the faith, 2 Cor. 13. 5 know yee not your owne selues, how that Christ is in you, except yee be reprobates? By the iudgement of fruits we may also proceed and iudge of others, according to that rule of our blessed Sauiour, Yee shall know them by their fruits, Math. 7. 16 no man gathers grapes of thornes or figges of thistles. Euery good tree bringeth forth good fruit, and a corrupt tree bringeth forth euil fruit. These first two are common to euery Christian, the iudgement of fruits being helped by the [Page 105] iudgement of Charitie. Concerning the third, Simon Peter knew by extraordinarie reuelation,Acts. 8. that Simon Magus was a reprobate, a child of perdition: by it the Apostle Paul knew that the same vnfayned faith dwelt in Timothie, 1 Tim. 1. 5 which dwelt before in his grandmother Lois, and in his mother Eunice: and by it Iohn the Euangelist knew that the Lady,2 Iohn. 1. 1 to whom hee wrote vvas an elect Lady; but as for vs we are not to presume the election or reprobation of any man by such extraordinary reuelation.

Againe wee haue to mrke for our comfort,Comfort that the Lord cals them spirituall in whom re­mained carnall corruption. how the Apostle calles them spirituall men, in whom notwithstand­ing remained fleshly corruption. The iudgement of the Lord and Sathan are contrary: there is in you (saith the de­ceiuer to the weake Christian) fleshly corruption, therefore yee are carnall: there is in you (saith the Lord through my grace) a spirituall disposition, therefore yee are spirituall. Sathan is so euill that his eye sees nothing in the Christian, but that which is euill: the Lord is so good, that hee sees no transgression in Israell,The Lord e­steemes of hi [...] his children [...] ­cording t [...] his new [...] in them, [...] after their corruptiō hee iudges not his children by the remanents of their old corruption, but by the beginnings of his renuing grace in vs. One dram of the grace of Christ in the soule of a Christian, makes him more pretious in the eyes of God, than that any remanent corruption in him can make him odious: therfore is it that the Lord giues vnto them the names of his beloued, his seruants, his Sonnes, his Saints, 1 Ioh. 3. 9 who are so onely in part and by a beginning. Both these are true,1 Ioh. 1. 8 hee that is borne of God sinneth not, and againe, if we say we haue no sinne we deceiue our selues: Augustine. Illud ex primi­mitijs noui hominis, istis ex reliquijs veteris, the one wee haue of the first fruits of the new man, the other of the rema­nents of the old man. Let vs therefore be so continually dis­pleased with our inhabitant corruption, that we dispaire not, nor be discouraged, neither let vs so complain of our sins that wee become false witnesses against the grace of God which is in vs. If there were nothing in vs but that wee haue by na­ture our estate were most miserable, but seeing beside nature [Page 106] the [...]e is in vs a new workmanship of grace, f [...]om the which the Lord accounts vs new and spirituall men, wee haue (thanks be to God) matter of comfort.

As Sathan is a lyer in denying the name of spirituall men to men regenerate,Papists wil haue none called spi­rituall men but their Cleargie. so his supposts, aduersaries of the truth of Christ, are lying deceiuers and vniust robbers, when they restraine this name to such as are of their Cleargie, which here the Apostle makes competent to euery man in whom the spirit of Christ dwelleth,Fer [...]s. Spiritualem non facit vestis, locus, officium, opus, sed Spiritus, it is neyther garment (sayes one of their owne) nor place, nor office, nor exter­nall work, that makes a man spirituall, but the holy Spirit, dwelling in him.

Because the Spirit of God dwels in you. The spirit of God where hee dwels, workes; wher he works he workes not in vain, therfore they cannot but [...]e spirituall in [...] he dwels. He subioynes here the confirmation of his former comfort, hee hath said vnto them: yee are not in the flesh, hee proues it, the Spirit of God dwels in you, therefore yee are no [...] in the flesh, not carnall, but spirituall. The necessitie of the consequence depends vpon this middest, that the spirit of God where hee dwels, is not idle but workes; where he workes, he workes not in vaine, but effectuates that which he intends, he transforms them, in whom he dwels into the similitude of his owne I­mage, hee is compared to fire that giues light euen to them who are farre of, and heate to them who are neere hand, but transchangeth those things into the nature of fire, which are cast into it, with so meruailous a vertue, that yron which is cold by nature being put into the fire becomes hot and burning: so doth that holy Spirit illuminate euery one who comes into the world, but hee changeth all those in whom hee dwelleth, hee transformeth them into his owne simi­litude, and endueth them with an holy and heauenly dis­position, then his argument is sure, the Spirit of God dwel­leth in you, therefore yee are not carnall, but spirituall.

In the end of the last Chapter the Apostle said,Strange that two guests of so cōtrary naturs, as sin and the holy spirit should dwell in one man. that sinne dwelleth in the man regenerate, it is not I but sinne that dwelleth in me, and here hee sayes that the spirit of God [Page 107] dwelleth in the man regenerate: this is strange that two guests of so contrary natures, should both at one time haue their dwelling in man. I compare the soule of man regenerate to the house of Abraham, Rom. 7. 17 wherein there was both a free wo­man Sarah, The soule of man regenerate compared to the house of Abraham. and a bond woman Hagar, vvith their children, Ismael the sonne of the bond woman borne after the flesh, is older and stronger then Isaac, the sonne of the freewo­man borne after the spirit, that is, according to the promise; hee disdaines little Isaac as weaker, and persecutes him, yet the comfort of Isaac is, that though Ismaell dwell in the house of Abraham for a while, hee shall not remaine: the sonne of the bondwoman shall be cast out, and shall not inherit the promise with the sonne of the free woman: such a house is the soule of a Christian, there dwelleth in it at one time both old nature and new grace, with their children, the old man at the first being older and stronger than the new man, doth persecute him, and seekes by all meanes to op­presse him, but at the last hee shall be cast out.

This metaphor of dwelling, Meruailous that the inhabi­ter is larger thā the habitation. doth also yeelde vnto vs ex­ceeding great comfort: in all other habitations the lodging is larger than the inhabiter, but this is maruailous that the lodging here is so little and the inhabiter so great: that infi­nite maiestie, vvhom the heauen of heauens cannot contain, vvho hath the heauen for his throne, and the earth for his footestoole, hath chosen for his dwelling and place of rest, the soule of him that is poore, contrite, and trembles at his word A wonderfull mercy, that the highest maiestie should so farre dim [...]t the selfe, as that passing by all his other crea­tures, hee should make choyse of man to be his pleasant sanctuary.

From this it is euident that this dwelling doth designe some speciall presence of God with his own children,The speciall glory of a Christian is that God dwels in him. which he shewes not vnto others, it is true hee is present in euerie place, bounded within no place; he containes all things, vn­contayned of any; where hee dwelleth not as a Father, there hee sits as a Iudge, and is a terrour: which manner of way [Page 108] the damned are continually vexed with his presence, but in the Christian hee dwels as a maister in his owne familie, as a Father with his children, quickning, ruling▪ and pre­seruing them,Worldlings may exceede him in woridly gifts, but can not match him in this. Worldlings may match the Christian in externall gifts, but cannot compare with him in this internall glory, though without hee be but an earthen vessell, yet hath hee within an heauenly treasure, for hee is the habitation of God, in whom the Lord dwels by his spirit. It was Beniamin his glory, that the Lord should dwell betweene his shoulders;Deut. 33. 12. and the glory of Ierusalem, that there the Lord dwelt between the Cherubins; but most of all the glory of a Christian, that the Lord dwelleth be­tweene the secrets of his soule: let worldling reioyce in their outward priuiledges, and in their presumptuous minds leap like the mightie mountaines, esteeming themselues high as mount Basan, yet this is the glory of a Christian, that God delights to dwell in him.

Let vs therfore make much of them who feare the Lord,They should be honoured in whom Christ dwels. though in regard of their outward estate, they were neuer so base, we should not be asham [...]d to doe them honour for his sake who dwelleth in them.Dan. 6. Dari [...]s preferred Daniell be­cause the spirit was excellent in him; and Pharaoh honoured Ioseph because the Spirit of God was in him,Gen. 41. 42 yea the An­gels are content to be Seruants and Ministers to them who feare the Lord, they honoured Shepheards for Christs sake with their presence, which they did not vnto King Herod for all his glory, and shall not wee delight in Gods excellent ones vpon earth?Psal. 15. surely hee shall dwell in the Tabernacle of God, in whose eyes a vile person is contemned, but hee honou­reth them who feare the Lord. Hereby wee know that wee are translated from death to life, because wee loue the brethr [...]n.

Not onely doth this Metaphor of dwelling import a fami­liar presence,The Metaphor of dwelling im­ports a conti­nuance of gods presence with his children. but also a continuance thereof, for he soiourns not in vs as a stranger that lodges for some dayes, or Mo­neths in a place, but hath setled his residence, to dwell in vs for euer, howeuer by temporall desertions he humble vs, [Page 109] yet shall he neuer depart from that soule, which once hee hath sanctified to be his owne habitation,Three argumēts to proue that the regenerate are sure of per­seuerance in Grace. and this comfort is confirmed to vs by most sure arguments. The first is ta­ken from the nature of God, Hee is faithfull (saith the A­postle) by whom wee are called to the fellowship of his Sonne Iesus Christ our Lord, hee will confirme vs to the end, that we may bee blamelesse in the day of our Lord Iesus. Frō the nature of God who begets vs. And againe,1 (saith hee) I am perswaded that hee who hath begunne this good work in you will performe it, vntill the day of Christ. That word which the Lord spake to Iacob, stands sure to all his posteritie,Phil. 1. 5. 6. I will not forsake thee till I haue performed that which I promised thee. The couenant of God is perfect and euerlasting, and therefore with Dauid will wee giue this glory vnto God, that he will performe his promise toward vs,Frō the nature of that life communicated to vs. and bring forward his owne worke in vs to perfection.2 The second argument is taken from the nature of that life which Christ communicateth to his members, it is no more subiect vnto death, We know that Christ being raised from the dead, Rom. 6. 9. dyes no more, this life I say is communicated to vs, for it is not we that liues, but Christ that liues in vs. And the third is taken from the nature of that seede whereof we are 3 begotten,Frō the nature of that seede whereof w [...] are begotten. for as the seede is, so is the life, that comes by it, now the seed (saith the Apostle) is immortall, wee are borne of new not of mortall seed, but immortall, our life therefore is immortall.1 Pet. 1. 23.

But against this is obiected,How the spirit of God is said to depart from Saul. that the Spirit of the Lord departed from Saul, and that which Dauid prayes, take not thine holy Spirit from me. To this I answere, that the spirit is taken sometime for the common and externall gifts of the spirit,1 Sam. 16. 14. such as are bestowed as well vpon the wicked as vpon the godly,Psal. 51. 11. as the gift of Prophecie, gouernement, work­ing miracles, and such like, and these once giuen may bee taken againe: in this sense it is said, that God tooke the spirit that was vpon Moses and gaue it vnto the seauentie El­ders, and so also it is said that the spirit of God departed from Saul, there it is put for the gift of gouernement: some­time [Page 110] againe it is taken for the speciall and internall gift of sanctification: this spirit once giuen is neuer taken away, for this gift and calling of God is without repentance, that is, they neuer fall vnder reuocation.

To the second,How Dauid prayeth that God would not take from him his holy Spirit. when Dauid saith, take not thine holy spi­rit from me, and restore me againe to the ioy of thy saluation, this impo [...]s not a full departure of Gods spirit from him, otherwise he could not haue prayed; but that his sinne had diminished the sense and feeling of that operation of the spirit in him, which he was wont to feele before: and so is it with others of Gods Children, that eyther the neglect of the spirituall worship, or the commission of some new sins doth so impayre the sense of mercy in them, that to their iudgement the spirit of God hath iustly forsaken them. This I confesse is a very heauie estate, and more bitter to them that haue felt before the sweetenesse of Gods mercy than death it selfe, yet euen in this same estate wherein no com­fort is felt,In spirituall desertiōs we must distinguish be­tweene that which is, and which we feel. let patience sustaine men, let them learne to put a difference betweene that which they feele, and that which is, and remember that this is a false conclusion, to say, the spirit of grace is not in thee, because thou canst not feele him, for as there is a substance in the Oake or Elme, euen when it hath cast the leaues,Esa. 6. 13. so is there Grace in the heart many times when it doth not appeare, and these desertions which endure for a while, are but meanes to effectuate a neerer communion,Chri. in Mat. hom. 14. [...], &c. hee tur­neth away from thee (saith Chrysostome) for a short while, that he may haue thee for euer with himselfe.

Now it remaines that wee consider of these benefits wee haue by the dwelling of Christs Spirit in vs,What great be­nefits comes to the soule by the dwelling of Christs spirit in vs. and of the du­ties which we owe againe vnto him. The benefites are ma­ny and great, Si enim tanta sit vis animae in massa terrae susti­nenda, mouend [...], impellenda, quanta erit vis Dei in anima, quae natura agilis est mouenda? for if the soule be of such force to giue life and motion to this body which is but a masse of earth, what shall the spirit of God doe vnto our soule which [Page 111] naturally is agill? the wonderfull benefits that the bo­dy receiues by the dwelling of the soule in it, may leade vs some way to consider of those great benefits which are brought vnto the soule, by the dwelling of the spirit of God in vs.

But of many we will shortly touch these two onely:He repaires the whole lodging of soule and body. the 1 first is, that where this holy spirit comes to dwel, he repaires the lodging; man by nature being like vnto a ruinous pal­lace, is restored by the grace of Christ. This reparation of man is sometimes called a new creation, sometimes rege­neration, and it extends both to soule and body: as to the soule, the Lord strikes vp nevv lights in the mi [...]do, restores life to the heart, communicates holinesse to the affections, so that where before the soule was a habitation for vncleane spirits,Isai. 13. 21. lying vnder the curse of Babel, the Iim and Zijm dwelling in it,What vgly guests dwelt in vs before hee came to pos­sesse vs. the Ostriches lodging, the Satires dauncing, the Dragons crying within her pallaces, that is, defiled with all sorts of vile and vncleane affections, the Lord Iesus hath sanctified it, to be a holy habitation vnto himselfe. And as to the reparation of our bodies, it consists partly in making all the members thereof weapons of righteousnesse in this life, and partly in deliuerance of them from mortalitie and corruptibilitie, which shall be done in the day of resurrecti­on; which for the same cause is called by our Sauiour the day of regeneration, for then shall hee change our mortall bodies, and make them like vnto his owne glorious body: thus by his dwelling in vs haue we the reparation both of our soules and bodies.He prouides all necessaries where hee dwels. 2

The other benefit we enioy by his dwelling in vs, is the benefit of Prouision; where hee comes to dwell, hee is not burdenable after the manner of earthly Kings, but his re­ward is vvith him: for he hath not chosen vs to be his habi­tation for any neede hee hath of vs,Iren. cont. val lib. 4. cap. 28. sed vt haberet in quem collocaret sua beneficia, but that he might haue some on whom to bestow his benefits, non indiget nostro ministerio vt domini seruorum, sed sequimur ipsum vt homines lumen s [...]quuntur, [Page 112] nihil ipsi praestantes, sed beneficium a lumine acc [...]pientes, he hath no need of our seruice, as other Lords haue neede of their seruants, but we follow him as men follow the light, giuing nothing to it, but receiuing a benefit from it.

It falles commonly out that where men of meane estate receiue to lodge those that are more honourable,Not like kings of the earth who oft times are burdenable to them with whom they lodge. they dis­ease themselues to ease their guests, but if thou receiue this rich spirit of the Lord to lodge, non angustaberis sed dilata­beris, thou shalt not be straited but shalt be enlarged, sayth. Augustine: hee knew the comfort hee reaped by this pre­sence of God,Ang. de verb Apost. ser. 15 and therefore could speake the better thereof­vnto others; quando hic non eras angustias patiebar, nunc im­plesti cellam meam, & non meam exclusisti, sed angustiam meam, when thou Lord dwelst not in me, much anguish of minde oppressed mee, now thou hast filled the cellers of my hart, thou hast not excluded mee but excluded that anguish which troubled mee. In a word, the benefits wee receiue by him, doe not onely concerne this life, but are stretched out also to eternall life. Dauid comprises all in a short summe, the Lord is a light and defence, hee will giue grace and glory, Psal. 84. 11. and no good thing shall be withholden from them that lo [...]e him.

The greater benefits we haue by the dwelling of Christ in vs,What duties of thankfulnes we owe to our Lord who [...] in vs. the more are we obliged in our dutie to him. O how should that house be kept in order, wherein the King of glory is resident? what daily circumspection ought to bee vsed that nothing be done to offend him? not without cause are these watch-words giuen vs,Eph. 4. 30. grieue not the spirit, quench not the spirit. 1 Thes. 5. 19 There are none in a familie, but they discerne 1 the voyce of the master thereof,That we dis­cerne the voyce of our Master and obay it. and followes it, they goe out and in at his commandement: if he say vnto one Goe, he goeth, if to another Come, he commeth: if the Lord be our master, let vs heare euery morning his voyce, and in­quire what his will is we should doe,Math. 8. 9. with a promise to re­ [...]igne the gouernment of our hearts vnto him; for it is cer­taine he will not dwell where he rules not: as he will admit [Page 113] no vncleane thing within his holy habitation, so will he not dwell with the vncircumci [...]ed in hart; the Lord will not take a wicked man by the hand, no [...] haue fellowship vvith the throne of iniquitie.Macar. hom. 12 If holy men when they see brothels ab­horre them, and goes by them, how much more shall wee thinke that the most holy Lord will despise and passe by their soules which are polluted, rather like to the filthie stewes of Sodome, than the holy sanctuary of Sion, for the Lord to dwell in?

And if hereby the weake conscience be cast downe,That euery day we sweepe and water his chā ­ber with the besome and teares of re­pentance. rea­soning within the selfe, alas how can my beloued dwel with me, who am so polluted and defiled; remember that the more thou art displeased vvith thy selfe, the more thy Lord is pleased with thee: for thy daily pollutions hee hath ap­pointed daily washings, in that fountaine which he hath ope­ned to the house of Dauid for sin and for vncleannesse. Zach. 13. 1. Sweepe out thy sinnes euery day by the besome of holy anger and reuenge, and vvater the house of thy hart with the teares of contrition,Cyprian. quoniam sine aliquo vulnere esse non possumus, me­delis spiritualibus vulnera nostra curemu [...], seeing wee cannot be without some wounds of Conscience, let vs daily goe to the next remedie, that vvith spirituall medicines wee may cure them, chastising our selues euery morning, and exami­ning our selues vpon our bed in the euening.

And againe,That in his Temple there want not mor­ning and eue­ning sacrifice. seeing wee are made the Temples of the holy Ghost, there should be within vs continuall sacrifices offered vnto God of prayer and praysing, together with a daily slaughter of our beastly affections. Among the Israelites Princes vvere knowen by the multitude of their sacrifices vvhich they offered vnto God, but now they who sacrifice most of their vnclea [...]e aff [...]ctions, are most appro­ued as excellent Israelites of the Lord, who can best dis­cerne an Israelite. From the time the Lord departed from Ierusalems Temple, the daily sacrifice and oblation ceased, and where there is not in man,Macar. hom. 28 neither prayer nor praysing of God, nor mortification of his beastly lusts, but the [Page 114] spirituall Chaldeans hath come in, and taken away this daily sacrifice, it is an euident argument that the Lord dwelleth not there.

Last of all,Bastard profes­sors lodges this holy spirit in a wrong roome. let vs marke here that the Apostle sayth this dwelling of the spirit is in vs, it is not without vs, the kingdome of God is within vs, if hee dwell hee will dwell in our hearts by faith, for he himselfe requires the heart. As for them who lodge him in their mouths by professing him,Eph. 3. 17. in their eyes by aduancing them to heauen, in their hands by doing some workes of mercy, and not in their hearts, these are carnall men not spirituall, pretend what they will, hipo­crits who drawes neere the Lord with their lips, but their harts are farre from him, accursed deceiuers vvho hauing a male in their flock, vowes and sacrifices a corrupt thing vnto the Lord: vvhich I doe not speake as if I did con­demne the outward seruice done in the body to the Lord, prouided it flowe from the hart. Ye are bought with a price, therefore glorifie God in your body, 1 Cor. 6. 20. and in your spirit, for they are Gods.

And this also is to be marked for the amendment of two sorts of men among vs,Humble ge­stures of the bodie in pub­like exercises of diuine wor­ship prophanly scorned by some. who are in two extremities: vve haue some who are become scorners of the grace of God in o­thers, neither can they be humbled themselues in the publike 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 sinne is to be reserued to the iudgement of God, vvho onely knowes the hart, and that those same things vvhich they mislike in their brethren, 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: shall not thy brother lift vp his hands and 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? Wee read that Iacob sought a blessing [Page 115] from the Lord with tearrs, and obtained it, Esau sought a blessing from his father with teares and crying, and obtained it not: were the teares of Iacob the worse, because Esau also shed teares? Iudge not least thou bee iudged, the iudge­ment of Hypocrisie (as I haue sayd) belongs to the Lord.Superstitiously abused by o­thers.

On the other extremitie are they who thinke they haue 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 t [...]ye they when they goe out, whether or no they haue met with the Lord, found mercy, and returneth home to their houses iustified as the Publican did. It is true wee are to glorifie God with ou [...] bodyes 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 bee worshipped in spirit and truth.

Wee are called by the Apostle,Seeing we are the temples of God we should be more beau­tifull within, then without. the Temples of God, Salomons Temple the further it 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 out 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 bee holy without, his lookes, his words, his wayes should all declare that God dwelleth in his heart, hee should haue ingrauen, as it were, on his fore­head, Holinesse to the Lord, Exod. 28. 36 as Aaron had, but much more should hee bee holy within: betweene the secrets of his [Page 116] Soule should the Lord haue his residence, and in his heart the testimonie of God, which is the word of God should dwell plentifully.

But as for the wicked,But the wicked are compared sometime to o­pen, and some­time to pa [...]nted Sepulchers. they are eyther compared to open 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,Mat. 23. 27. beautifull without but within full of rottennesse,Psal. 32. 2. hauing a shew of godlinesse, wan­ting the power thereof, But the man is blessed in whose heart there is no guile, Ioh. 1. 47. hee is a Nathamell indeede, a true Israeli [...]e who is one within,Rom. 2. 29. whose praise is not of men but of God.

But if any man haue not the Spirit of Christ, The secondary great question in religion is this, who are Christians. the same is not his. The Comfort being ended, now followes the Caution. 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,Mat. 11. 3. Art thou hee who is to come, or shall wee looke for another? so the second is concerning them who are to bee 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 hee 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 estates,A soueraigne rule whereby Christians of all estates must be tryed. 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 hee speakes without exception, bee 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, [Page 117] 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 floure of the field: the Spirit of the Lord iudgeth of all the glory of man as of the pompe of Agrip­pa, Acts. 25. 23. he came downe saith S. Luke, [...], it is all but phantasie and vanishing shewes: nothing com­mends vs to God, but this one, to haue the spirit of Christ dwelling in vs.

Againe wee see here that Christ and his Spirit cannot bee sundred,Christ and his Spirit are not sundred. except men will crucifie againe the Sonne of God. Let no man therefore say that he hath Christ, vnlesse hee haue the Spirit of Christ. As hee is not a man who hath not a Soule, so hee 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,1 Iohn. 4. 13 who hath not the spirit of Christ: here­by wee know that wee 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:Gal. 5. 22. 23 now the fruites of the Spirit, are Loue, Ioy, Peace, Long Suffering, Gentlenesse, Goodnesse, Faith, Meek­nesse, Temperance. If the Spirit of Christ dwell in vs, and if wee liue in the Spirit, 24 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 somwhat more in this same purpose.

Wee are to know,Operations of the spirit are two-fold. that the effects and operations of the Spirit are twofold: the one is a generall and common ope­ration which he hath in the wicked, for hee illuminates euery one who commeth into the world. Externall com­mon to al men. Neyther can any man say,1 that Iesus is the Lord but by the Spirit: euery spark of light, and portion of truth bee it in whom it will,Iohn. 1. flowes (out of doubt) from this holy Spirit.1 Cor. 12. 3. That Caiaphas and Saul can Prophecie, that Iudas can Preach, all is from him: but of [...]his manner of operation is not here meant, for this way he [Page 118] 2 vvorketh in the wicked,Internall and proper to the godly. not for any good to them, but for the aduancement of his owne worke. The other kinde of the holy Ghosts operation is speciall, and proper to the godly, by the vvhich hee doth not onely illuminate their mindes, but proceeds also to their harts, and workes this threefold effect in it, Sanctification, Intercession, and Con­solation.

First he is vnto them a spirit of Sanctification,Three effects wrought by the speciall o­peration of the spirit in the godly. renuing their harts by his effectuall grace, hee 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 harts, sadnesse in their 1 countenance,Sanctification. lamentation in their speech, and such an al­teration in their whole behauiour, that their former plea­sures become painefull vnto them, and others who knevv them before wonders to see such a change in them. From this he proceeds and leads them to a sight of Gods mercie in Christ, hee inflames their harts with a hunger & 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 [...]entations, this care to eschew the occasions 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 kingdom of God is as if a man should cast seede into the earth, which growes vp and vve cannot tell how, first it sends out the blade, se­condly the eares, and then the cornes; so proceeds the 2 kingdome of God in ma [...] by degrees.Intercession. In the second place the holy spirit becomes to the godly a spirit of Intercession, so long as vve are bound with the cords of our transgressi­ons we cannot pray, but from the time hee once loose vs from our sinnes, hee openeth our mouth vnto God, hee teacheth vs to pray not onely with sighes and sobbes that cannot be expressed, but also puts such words in our mouths [Page 119] as we our selues who spake them are not able to repeat againe.Consolation. 3

And thirdly hee becomes vnto them the spirit of Con­solation, if he be vnto thee a sanctifier, and an intercessor, hee 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, and the hardnesse of our harts holds out his comforts: we must fall downe vvith Mari [...], Math. 26. and lye still washing the feet of Christ with our teares, before he takes vs in his armes to kisse vs with the kisses of his mouth [...] and if wee finde these effects of his presence going before, humiliation of our hart, and the grace of prayer, wee may be out of all doubt that his consolations shall follow after.

Of this it is yet further euident against all those who deny that the Christian may bee sure of his saluation,That a Chri­stian who hath Gods spirit knowes that he hath him. that hee vvho hath the spirit of Iesus knowes that hee hath him, as he who hath life feeles sensiblie that he hath it, and is able truely to say I liue: [...]o he who hath the spirit of Iesus knowes by feeling that hee hath him, and is able to say in truth,Gal. 2. 20. Christ liueth in mee▪ Know yee not: (saith the Apostle) that Christ Iesus is in you, 2 Cor. 13. 5. except yee be reprobates?

This shall bee further confirmed by considering those three names which are giuen to the holy spirit,And therefore may be sure of saluation, is proued by three names giuen to the holy spirit. from his ope­ration in vs: hee 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 [...]yther none are sealed by the holy Spirit, or else they must confesse, that they who are sealed are sure.1 He is Gods Seale. If they say that none are sea­led by this Spirit, they speake against the manifest truth of God, grieue not the holy spirit, by whom yee are sealed against the day of redemption. Eph. 4. 30. And if they deny that they who are se [...]led 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: hee [Page 120] who hath the seale of a Prince rests assured of that which by the seale is confirmed to him, a [...]d shall not the seale of the [...] God, the Spirit of promise, confirme that man in the assurance of saluation, who hath receiued him? Nei­ther 2 is he onely the seale of God,Gods earnest. but hee is also the earnest of our inheritance and the witnesse of God, he that beleeueth in the sonne hath a witnesse in himselfe: 1 Ioh. 5. 10. what vvill the aduersarie of Christian comfort say to this? if yee say that there are none to whom Gods spirit witnesses mercie, from God ye speake against the Apostle, the spirit beares witnesse to our spirit, Rom. 8. 16. that we are the sonnes of God: or if yee say that those vvho haue this testimonie of the spirit are not sure of mercy, 3 ye blaspheme as of before,Gods witnesse. & speakes yet manifestly against the Apostle, who sayes that the witnessing of this spirit vnto our spirit, makes vs to cry Abba father. But wee will speake more of this hereafter.

But now to conclude this verse:Sinne causes the Lord deny his owne crea­ture. seeing hee who hath not the spirit of Christ, is none of his, whose then shall hee be? certainely he is the vassall of Sathan, the Lord shall deny him, the Lord shall disclaime him, as not belonging to him,Luk. 13. 27. depart from mee yee workers of iniquitie, I know not whence you are. O the bitter fruit of sinne! which causes the Lord to deny that creature to be his, which once he made to his owne image. Let vs therefore hate our sinne vnto death, let vs in time make hast to depart from iniquitie, which shall at the last draw on that sentence vpon the wic­ked, depart from me. The Lord deliuer vs from it through Iesus Christ.

Verse. 10. ‘And if Christ be in you, the body is dead, because of sinne: but the Spirit is life for righteous­nesse sake.’

HItherto hath the Apostle comforted the Chri­stian 2 against the remanents of sinne:Consolation a­gainst the fruite of sin, specially against death, whereunto we are subiect. now hee comforts him against the fruites and effects of sinne which he findeth in himselfe. The godly might haue obiected, ye haue said before the f [...]uite of car­nall wisedome is death, are wee not subiect vnto death, and so of the fruites and effects of sinne? what can wee iudge but that wee are carnall? To this hee answeres, first by a confession, it is true that the body is dead because of sinne, but if Christ be in you, the spirit through his righteousnesse is endued with life: yee are not therefore to conclude, that yee are carnall because death through sinne is entred into your bodies, as to confirme your selues in this, that life through the righteousnesse of Christ is communicated to your soule; and so the summe of his comfort will bee this,The death whereunto we are subiect is neither tot [...]ll nor perpetuall. the death whereunto you are subiect, is neyther totall nor perpetuall: that it is not totall, he declares in this verse, for it strikes not vpon the whole man, but vpon the weakest part of man, which is his body, as for his most excellent part, which is his soule, it is pertaker of a life that is not sub­iect vnto death. That it is not perpetuall he declares in the next verse, our bodyes shall not bide for euer vnder the bands of death, the spirit of Christ that now dwels in them shall at the last raise them vp from death, and cloth them with immortalitie and incorruptibili [...]ie.

If Christ be in you. The Comforts of God are not common to all men indiffe­rently. Before the Apostle bring in his com­fort, hee premits a con [...]tion, to teach vs, that the comforts of God belong not indifferently vnto all men, hee who is a stranger from Christ, hath nothing to doe with these com­forts.Mat. 10. 12. 13. When our Sauiour commaunded his Disciples to [Page 122] proclaime peace vnto euery house they came to, hee fore­told them, it should abide onely with the sonnes of peace: he fo [...]bad them in like manner to giue those things which were holy vnto dogs,Mat. 7. 6. or to cast pearles before Swine. This stands a perpetuall Law to all Preachers, that they presume not to proclaime peace to the impenitent and vnbeleeuing, but as Ieh [...] spake to Iehorams horseman, What hast thou to doe with peace: 2. Kin. 9. 18. so are wee to tell the wicked, who walke still on in their sinnes, that they haue nothing to doe with that peace preached by the Gospell.

Secondly,Christ dwelling in vs is by his spirit: no carnal presence requi­red to make our vnion with him. if wee compare the former verse with this, we shall see that the manner of Christs dwelling in his children is by his Spirit. To make vp our vnion with Christ, it is not needfull that his humane nature should bee drawne down from heauen, or that his body should be euery where, as the Vbiquitaries affi [...]me; or that in the Sacrament the bread shold be transubstantiate into his body, as the Papists imagine: his dwelling in vs is by his spirit, and our vnion with him is spirituall; neyther yet by so saying, doe wee di­uide his two natures, for they are inseperably vnited in one personall vnion, which vnion doth not for all that import, that his humane nature is extended ouer all, as his diuine na­ture is,Act. 3. 21. The heauens must containe him, till hee come againe, Noli dubitare, Aug. epist. 57 ad [...] Dar [...]n. ibi esse hominem. Christum, vnde venturus est: Put it out of doubt, that the man Christ Iesus is in that place, from which hee shall come: Keepe faithfully that Christian confession, He is risen from the death, ascended vn­to Heauen, and sits at the right hand of his Father, and that hee shall come from no other place, but from Heauen to iudge the quicke and the dead: and hee addeth that which the An­gell said to his Disciples,Act. 1. 11. this Iesus who is taken vp from you into heauen, shall so come as ye haue seene him goe into heauen, that is (saith Augustine) in eadem carnis forma, at (que) substan­tia, cui profecto immortalitatem dedit, naturam non abstulit: that is, in that same forme and substance of flesh, to the which hee hath giuen immortalitie, but hath not taken away the [Page 123] nature thereof, Secundum hanc non est p [...]tandem, quod vbi (que) est diffusus, vbi (que) per id quod Deus, in co [...]lo autem per [...]d quod hom [...], according to this nature wee are not to thinke that he is in euery place, it is true that as God, he is euery where, but as man he is in the heauens: and this for the con­dition.

Now to the comfort:The comfort of Ethnikes a­gainst death, not compara­ble to ours, and our courage in­ferior to theirs. wee haue by Iesus Christ a three­fold comfort against death, whereof two onely here are touched. The first that the death whereunto we are subiect is not totall. The second, that the nature and qualitie of our bodilie death is changed. The third that it is not perpetuall, the body shall not for euer lie vnder death. The Ethnicks had also their owne silly comforts, but nothing comparable to ours. Nazianzen records that Cleopatra Queene of Ae­gypt, demaunding of certaine learned men, what kinde of death was without the bitter sense of paine, receiued this an­swere: there is no death without dolour, but that death was most gentle which was brought on by the Serpent Aspis, and namely that kinde thereof which is called Aypnale, be­cause they whose flesh is enuenomed with the poyson ther­of, doe incontinently sleepe vnto death: for which cause also shee made choyse of it. And Sene [...]a being by Nero to bee executed to death, got it left to his owne pleasure, (as great fauour shewed vnto him) to make choyse of any death hee pleased, he chose to bleede to death in hote water: others among them that offered themselues to most fearefull deaths, such as Curtius, Regulus, and others had no comfort to sustaine them, but a silly hope of immortall fame of their affection to their country. It was (saith Augustine) the silly comfort of the Gentiles against the want of buriall, Coelo tegitur, qui non habet vrnam, and as comfortlesse is the com­fort of many bastard Christians, which stands onely in a fayre Sepulcher, prouided before hand for themselues, in an honourable buriall commanded & expected of them before death, and in abundance of worldly things which they leaue to theirs behinde them, all which as saith the same Father, [Page 124] viuorum sunt solatia non mortuorum, are comforts to them that liue behinde, but no help to them who are dead. I note this, that considering the magnanimitie of these Ethnicks in suffering of death, notwithstanding the weake and small comforts which they had to sustaine them, we may be asha­med of our p [...]sillanimitie, who hauing from Christ most excellent comforts against death, are afraide at the smallest remembrance thereof.Tit. 1. 16. An euident argument that albeit many professe him, yet few are pertakers of his power, life, and grace, and that many hath him dwelling in their mouths in whose harts he dwelleth not by his spirit.

The body is dead. Our bodies are not onely mor­tall but dead. Hee sayes not the body is subiect to death, but by a more significant manner of speach, he sayth the body is dead. There is a difference betweene a mortall body and a dead body: Adams body before the fall was mor­tall, that is, subiect to a possibilitie of dying, but now after the fall, our bodies are so mortall, that they are subiect to a necessitie of dying: yea, if wee will here with the Apostle esteeme of death by the beginning thereof, our bodies are dead already. The officers and sergeants of death, which are dolours,The officers of death hath boūd vs alredy infirmities and heauie [...] diseases, hath seased al­ready vpon our bodies, and marked them as lodgings, which shortly must be the habitation of death, so that there is no man, who is not presently dead in some part or other of his body. Not onely is the sentence giuen out against vs, thou art dust, Gen. 3. 19. and to dust thou shalt returne, but is begun to bee executed: our carkasses are bound with cords by the officers of death, and our life is but like that short time which is graunted to a condemned man, betweene his doome and his execution; all which the Apostle liuely expresses when he sayes the body is dead.

1 Whereof there arises vnto vs many profitable instructi­ons:Therefore should we liue in the body vnder feare. and first, what great neede wee haue (as wee are com­maunded) to passe the time of our dwelling here in feare, work­ing out our owne saluation in feare and trembling: seeing our sinnes haue cast vs into the hands of the first death,1 Pet. 1. 12. shall wePhil. 2. 12. [Page 125] not cry without ceasing, that we may be deliuered from the power of the second? Alas it is pittifull that man should so farre forget himselfe, as to reioyce in the time of his mise­ry, to passe ouer the dayes of his mortall life in vanitie and wantonnesse, not considering how the first death is already entred into his carkasse, nor foreseeing how hee may bee deliuered from the second,The pittifull securitie of car­nall professors. but liues carelesse, like to the Apostates of the old world, who in the middest of their sinfull pleasures were sodainly washed away with the waters of the wrath of God, and their spirits for disobedience sent vnto the prison where now they are: and like those Phi­listims, who banquetting in the platforme of the house of Dagon their God, hauing minde of nothing but eating, drinking, and sporting, not knowing that their enimie was within, were sodainely otherthrowne, and their banquetting house made their buriall place: so shall it be with all the wicked, who liuing in a dead body cares for nothing but how to please themselues in their sinne: the piller of their house shall be pulled downe,Psal. 58. 9. destruction shall come vpon him like a whirlewinde, Psal. 73. 19. and in a moment shall sodaine desolation ouertake them.

And let this same meditation represse in vs that poyson 2 of pride,Death entred into the body should represse our naturall pride. the first sinne that euer sprung forth of our na­ture, next to infidelitie, and last in rooting out. Wilt thou consider O man, that thou art but dead, and that thy body be it neuer so strong or beautifull, is but a lodging of death? and what cause shalt thou haue to waxe proud for any thing that is in the flesh?Bernard. quid [...]u superbis terra & cinis? si superbi­entibus Angelis non pepercit deus, quanto minus tibi putredo & vermis? what hast thou to doe to be proud O dust and ashes? if God spared not the Angels when they waxed proud, vvill he spare thee who art but a rotten creature? yea Vermis crastino moriturus, Aug ser. 21. a worme that must dye to mor­row. If so was done to an Angell (saith Bernard) what shall become of me? ille intumuit in coelo ego in sterquilinio, he vvas puft vp in heauen, and therefore was cast downe [Page 126] from the place of his habitation, if I waxe proude lying in a dou [...]g-hill, shall I not bee punished and cast downe into hell? So oft therefore as corrup [...] nature stirreth vp the heart of man to pride, because of the flowers of beautie & strength that grow out of it: let this humble thee; thy flowres O man, cannot but wither, for the roote from which they spring is dead already.

3 And lastly, is the body dead? then learne temperance and sobrietie,Should learne vs temperance and sobrietie. what auaileth it to pamper that carkasse of thine with excessiue feeding which is possessed by death already? if men tooke the tenth part of that care to present their spirits holy and without blame vnto the Lord, which they take to make their bodyes fat and beautifull in the eyes of men, they might in short time make greater progresse in godlinesse then they haue done: but herein is their folly, Carnem pretiosis rebus impinguant, Bernard &c. they make fat their flesh with delicate things, which within few daies the wo [...]ms shall deuoure, Animam vero non adornant bonis operibiu, but beautifies not the Soule with good works, which short­ly is to bee presented vnto God. Let vs refraine from the immoderate pampering of this flesh, Meates are ordained for the belly, 1 Cor. 6. 13. and the belly for meates, but God will destroy them both.

We haue here moreouer discouered vnto vs,Sathans shame­lesse impuden­cie discouered. the shame­lesse impudencie of Sathan, who daily tempting man to sin, promiseth vnto him some good by committing of it, as bold­ly▪ as if hee had neuer falsified his promise before. He pro­mised to our Parents in Paradise, that if they did eate of the fruite of the forbidden tree, they should become like vnto God▪ but what performed he? in stead of making man like vnto God, hee made him like vnto himselfe: yet as I sayde, so shamelesse is that lying Spirit, that hee d [...]re as boldly promise vantage by committing of sinne this day, as he did the first day to Adam in Paradise, notwithstanding that wee see through miserable experience, that death because of sinne is en [...]ed into our bodyes. Is hee not a deceiuer [Page 127] indeed? that did first steale from vs our birth-right, and now would also take from vs the blessing, all those benefites wee got by our first creation, he hath stollen them from vs with his lying words, and now hee goes about by lyes also to steale from vs that blessing of restitution by Christ offered, and exhibited vnto vs.Gen. 31. 7. Iacob iustly complayned of Laban, that hee had deceiued him, and had changed his wages seauen times, but more iustly may we complaine of Sathan, who innumerable times hath beguiled vs, hee hath changed our wages, how oft hath hee promised vs good things, and behold what euill is come vpon vs?

Happy were wee if in all our tentations we did remem­ber this and reply to Sathan in this manner.A good answer to be giuen Sa­than in all his tentations to sinne. The Lord re­buke thee, thou shamelesse Lyar from the beginning, with what face canst thou speake that vnto mee, wherein thou hast beene so oft conuinced by so manifold witnesses to be a manifest Lyar. Of the fruites of sinne, which wee haue seene, wee are to iudge of the fruits of sinne which are not seene: if sinne hath made vs so miserable in this life, how miserable shall it make vs in the life to come, if wee continue in it? This is that wisedome which the Apostle recommends to vs in that worthy sentence, happy were wee if it were sounded continually in the eares of our minde, as oft as we are tempted vnto sinne,Rom. 6. 21. What fruit haue yee then of those sins, whereof now yee are ashamed? He that will search within him­selfe the fruit of his fo [...]mer transgressions shall easily per­ceiue there is no cause,Seeing he hath deceiued vs so oft, let vs be­leeue him no more. why hee should commit sinne vpon hope of any better fruit in time to come. It was Samsons de­struction, that notwithstanding he found himselfe thri [...]e de­ceiued by Dalilah, Iudg. 16. yet the fourth time he hearkned vnto her deceitfull allurements: and it shall in like manner be the destruction of many, who notwithstanding they haue found themselues abused by Sathan in time past, yet wil not learne to resist him, but giues place vnto his lying entisements, and are carryed headlong by him into the wayes of death: hee was a lying Spirit in the mouth of Achabs Prophets,1 King. 22. to [Page 128] draw him forward in a battell, promising him victory, in the vvhich he knew assuredly that he should dye: so is hee a lying spirit in the harts of all the vvicked, promising vnto them gaine, glory or pleasure, by doing those works of sin, whereof he knowes well inough they shall reape nothing but shame and euerlasting confusion.

Againe,How they who liue in sin are murtherers of themselues. that vve may yet see hovv foolish they are who liue still in their sinnes, vve may marke here that they are murtherers of themselues, the mallice of the wicked shall slay themselues, Psal. 34. 21. his owne sin which he hath conceiued, brought forth and nourished shall bee his destruction. Euery man iudges Saul miserable that dyed vpon his owne sword, but what better are other wicked men? are not their sins the wea­pons by vvhich they slay themselues? Thus are they twise miserable: first because they are subiect to death: secondly, because they are guiltie of their owne death. Oh the pitti­full blindnesse of men, albeit in their life they feare nothing more then death, yet doe they entertaine nothing better than sinne which causes death. In bodily diseases men are content to abstaine euen from ordinary foode, vvhere they are informed by the Phisition that it will nourish their sick­nesse, and this they doe to eschew death, onely herein they are so ignorant that notwithstanding they abhorre death, yet they take pleasure in vnrighteousnesse, which brings on death.

And lastly,Strange death and diseases commeth vpon men through the groth of their sinnes against God. seeing vve are taught here that sinne brings death vpon the body, vvhat me [...]uaile the Lord strikes the bodies of men by sundry sorts of diseases, and sundry kindes of death, seeing man by sundry sorts of sinnes p [...]ouokes the Lord vnto anger? he frameth his iudgement proportionable vnto his sinnes. If yee walke stubbornly against me, and will not obey mee, Leuit. 26. 25 I will then bring seauen times more plagues vpon you, according to your sinnes. Hee hath famine to punish intemperance, and the abuse of his creatures; hee hath the deuouring sword to bring low the pride of man; hee hath burning feuers and vncleane consuming goutes, to punish [Page 129] the fierie and vncleane lusts and concupiscence of man. If now the Lord after that hee hath striken vs vvith famine and pestilence, come among vs to visit vs also with vnaccu­stomed diseases, what shall vve say? but the despising of his former fatherly corrections, and our stubborne walking a­gainst the Lord our God hath procured this vnto our selues. Quid mirum in poenas generis humani crescere iram dei, Cypri, ad Demet. cum crescat quotidie quod puniatur? what meruaile the wrath of God increase euery day to punish men, seeing that increases among men, vvhich deserues that God should punish it?

But there are two impediments which suffers not these vvarnings of God to enter into the harts of men.Delay of iudgement confirms the wicked in euill, and it is the first impe­diment which stayes them frō repenting at Gods threat­nings. The one is albeit they finde within themselues sinnes condemned by the word of God, yet the plagues threatned against those sinnes hath not light vpon them. This is that roote of bitter­nesse, whereof Moses vvarned Israell to beware: that they should not blesse themselues in their harts, when God doth curse them, thinking they shall escape iudgement, notwith­standing they doe those things vvhich God hath forbidden them.Deu. 29. 18. Salomon marked this to be a great cause of iniquitie, because iudgement is not executed speedely vpon the wicked, Eccles. 8. 11. therefore the hart of the children of men is set within them to doe wickedly. But O man doest thou not know that the iudgement of God is according to truth against all that commit such things?Rom. 2. 4. Why despisest thou the riches of his boun­tifulnesse and patience? because the Lord holds his tongue and spares thee for a while, thinkest thou that he will spare thee for euer?

Euery iudgement of God executed vpon another male­factor,But they who are spared should learne wisedome by iudgements ex [...]cuted vpon others. may tell thee that thou shalt not escape, dies poenae nondum aduenit, the day of punishment, of iudgement, of retribution is not yet come: though in this life the Lord should not come neere thee, yet thy iudgement is not farre off, and thy damnation sleepes not. Interim plectuntur quidam, quo caeteri corrigantur, 2 Pet. 2. 3. tormenta paucorum exempla sunt omnium: In the meane time some are punished that the rest may beCyp. de lapsis serm. 5. [Page 130] corrected, the torments of a few are the examples of all. As the Lord Iesus set those eighteene men, on whom the tower of Siloam fell,Luke. 13. for examples to all the rest of the people: so euery one punished before vs stands vp to vs as a prea­cher of repentance, and an example to warne vs, that vnlesse wee repent,Aug. de ciuit. wee shall perish in like manner: Si nunc omne peccatum manifesta plecteretur poena, Dei. cap. 8, nihil vltimo iudicio re­seruari putaretur, & si nus [...]um nunc peccatum puniret Deus, nulla putaretur esse prouidentia; Why some wic­ked men are punished in this life and not o­thers. If in this life euery sinne were punished with a seene iudgement, nothing should be reser­ued to the last iudgement, and if no sinne were punished in this life, it might bee thought there were not a prouidence to regard it. The Lord therefore punisheth some sinnes in this life,Psal. 58. 11. to tell there is a God who iudgeth righteously in the earth, other sinnes againe in his wise dispensation hee punisheth not in this life to assure all men that there is a iudgement to come.

And least yet the wicked man should flatter himselfe by his escaping of present iudgement,It is a great iudgement not to be corrected by God. let him remember that a sinner walking in his sinnes, is sore punished when he is spared: for I pray thee, is not this a iudgement threatned against the apostate Israelites?Hos. 4. 14. I will not visite your Daugh­ters when they are Harlots, nor your Spouses when they are Whores. Ber. in Cant. hom. 42. Certe tunc magis irascitur Deus, cum non irascitur: Certainely then is God most angry, when hee seemes not to be angry at all. Misericordiam hanc nolo, for my owne part (saith Bernard) I will not haue such a mercy. Insignis poena est, Philo. lib. de confus. lin­guarum. & vindicta impietatis conniuere Deum, ac indulgere peccan­tibus, & non solum impunitatem, sed & longam concedere pro­speritatem: It is a notable punishment and reuenge of vn­godlines, when God wincks, and ouersees sinners, not onely graunting vnto them impunitie, but also long prosperitie. It was good for me (saith Dauid) that the Lord afflicted mee, Psa. 119. 71 The wicked because they haue no changes feare not God, Psal. 73. 4. And the prosperitie of fooles destroy them. Prou. 1. 32. Hee is happely conquered and ouercome (saith Augustine) from whom the libertie [Page 131] of sinning is taken away,Aug. Mar­cellino epist. 5 Nihil enim infoelicius foelicitate pec­cantium, qua poenalis nutritur impunitas, & mala volunt as velut interior hostis roberatur; There is nothing more vnhap­py then the happy estate of a sinner, whereby penall im­punitie is nourished, and their wicked will as an inward and domestike enimie is strengthened, thus are the wicked fear­fully plagued, when they are most spared, when they are giuen vp to their owne hearts desire, and their iniquitie hath dominion ouer them; when the Lord hedges not in their way with thornes, but giues them loose reynes to go where they will to their owne destruction, this is terribilis lenitas & parcens crudelitas: from which vnhappy condition the Lord deliuer vs.

The other impediment that stayes the Atheists of our 2 time from profiting by the threatnings of God,Impediment. Wicked men repent not be­cause they see the Godly sub­iect to the same outward euils which come vpon them. is because they see the same condition befalleth to the Godly, which is threatned to the wicked. Daniell goes with the rest into captiuitie; Iosias no lesse then the greatest sinners among the people, is slaine with the sword; Ezekias also stricken with pestilence; and many Godly ones among our selues fall vnder the same externall plagues, which are threatned against the wicked, therefore doe they dispise Religion, and harden their hearts against the iudgements of God. But herein also are they pittifully blinded; for the Godly and wicked differs farre one from another,The actions & pas [...]ons of the [...] and wic­ked different in one and the self same thing. euen when they are both doing the same externall actions. Cain and Abel sacrificing together; the Publicane and the Pharisee praying together, yet are as farre vnlike one another, as light and darknesse: so when they suffer the same externall crosses, yet there is a wonderfull difference betweene them, non id­circo vobis aequales sumus, Cyprian ad D [...]met. quia in isto adhuc mundo constituti, carnis incommoda vobiscum pariter incurrimus. A very good answere for men of this world, who thinck they are in no worse case then the Children of God: thinke not that wee are in as euill case as ye are, because that so long as we are in this world we are subiect to the same bodily inconueniences, [...] [...] [Page 134] because hee was made to rule ouer them; and in respect of his soule, hee is a companion to the Angels: for this cause the Naturalists called man a little world; and Augustine counted man a greater miracle than any miracle that euer was wrought among men: where other creatures were made by the simple commandement of God, before the creation of man the Lord is said to vse consultation, to de­clare saith Basile, Basil. hexam. hom. 10. that the Lord esteemes more of man, than of all the rest of his creatures: neither is it said that the Lord put his hand to the making of any creature, saue onely to the making of man;Tertull. de resur. carnis. and this also saith Tertullian, to declare his excellencie.

Yet is not man so meruailous in regard of his two substan­ces,As also of their meruailous coniunction. as in regard of their coniunction. Among all the works of God the like of this is not to be found againe, a Masse of clay quickned by the spirit of life, and these two vn [...]ted together to make vp one man. Commonly sayes Bernard, the honorable agrees not with the ignoble, the strong ouer goes the weake,Bern. in die natal. dom. serm. 2. the liuing and the dead dwels not together: Non sic in opere tuo domine, non sic in commixtione tua, it is not so in thy work O Lord, it is not so in thy commixtion.

This is a doctrine commonly talked of,This doctrine knowne but not considered that man consists of a soule and a body, but is not so duely considered, as it should. It is a fearefull punishment which by nature lyes vpon the soule, seeing shee turned her selfe willingly away from God, she is so farre deserted of God, that she regards not her selfe: though it be a very common prouerbe in the mouthes of men, I haue a soule to keepe, yet hast thou such a soule as can teach thee to keepe any other thing better than it selfe: a fearefull plague, that because as I haue said the soule continued not in the loue of God, it is now so far deserted, that it regards not the owne selfe. This haue I touched onely to waken vs, that we may more deepely con­sider of that doctrine which men thinke they haue learned and know sufficiently already, namely, that man is a com­pound creature, consisting of a soule and a body.

[Page 135] But to returne,How that har­mony which was betweene the soule and body by creati­on is now tur­ned into disa­greement. seeing at the first these two, the soule and body, were conioyned together by the hand of [...] creator, and agreed together in one happy harmony among them­selues, whence comes this disagreement, that the soule being pertaker of life, the body should be possest by death? I an­swere wee are to consider these foure estates of mans soule and body vnited. The first is their estate by creation, wher­in both of them concurred in a happy agreement to serue their maker.Foure estates of mans soule & body vnited. The second is the estate of Apostasie, wherein both of them in one cursed band conioyned, fell away from God, the faculties of the soule rebelling against God, and abusing all the members of the body as weapons of vnrigh­teousnesse to offend him. The third is the estate of grace, wherein the soule being reconsiled with God by the medi­ation of Christ, and quickned againe by his holy spirit, the body is left for a while vnder the bands of death. The fourth is the estate of glory, wherein both of them being ioyned to­gether againe, shall be restored to a more happy life than that which they enioyed by creation As for the first estate, we haue lost it; as for the second, the reprobate stands in it, and therefore miserable is their condition; as for the third, it is the estate of the Saints of God vpon earth; as for the fourth, it shall be the estate of the Saints of God in heauen.

Let not therefore the children of God be discouraged,Comfort, our estate in this life is neither our last nor best estate. by looking either vpon the remanents of sin in their soule, or the beginning of death in their body, for why? this estate wherein now we are, is neither our last, nor our best estate: out of this we shall be transchanged into the blessed estate of glorious immortalitie, our soules without all spot or wrinckle shall dwell in the body, freed from mortalitie and corruption, made like vnto Christs owne glorious body; which the Lord our God who hath translated vs out of our second miserable estate into this third, shall not faile to ac­complish in his time.

Againe it comes to bee considered here, seeing by Iesus Christ life is restored to the soule presently, why is it not [...] [...]

[Page 138] Last of all,Comfort, wee [...] which no de [...]th can extingui [...]h. there is here a notable comfort for all the children of God, that there is begun in vs a life, which no death shall euer bee able to extinguish, albeit death inuade the naturall vitall powers of our bodies, and suppresse them one after one, yea though at the length he breake in vpon this lodging of clay, and demolish it to the ground yet the man of God who dwels in the body shall escape with his lif [...]: the Tabernacle is cast downe (that is the most our eni­mie can doe) but he who dwelt in it remoues vnto a better: as the B [...]d escapes out of the snare of the Fowler,The prison of the body being broken the soule that was prisoner escapes so the soule in death flighte [...]s out and flies away with ioy to her maker: yea the dissoluing of the bodie to the man of God, it is but the vnfolding of the net, and breaking open the prison, wherein hee hath beene detayned, that hee himselfe may be deliuered.Phil. 1. 21. The Apostle knew this well, and therfore desired to be dissolued, that he might be with Christ As in the battell betweene our Sauiour and Sathan,G [...]n. 3. Sathans head was bruised, and hee did no more but tread on the heele of our Sauiour, so shall it be in the conflict of all his members with Sathan: by the power of our Lord Iesus we shall be more then conquerours, The God of peace shall shortly tread downe Sathan vnder our feete: Rom. 16. 20. the most that Sathan can doe vnto vs,Amb. de poem lib. 1. cap. 13. Manducet terram meam, & dentem carni infigat, con­terat corpus, let him lick the dust, let him eate that part of mee which is earth, let him bruise my body; this is but to tread vpon the heele, my comfort is that there is a seede of immortall life in my soule, which no power of the enimie is able to ouercome.

It is true that so long as wee inioy this naturall life with health of body,Wicked men dye eyther vn­certaine of comfort, the losse that comes by the want of the spi­rituall life is not perceiued, no more then the defects of a ruinous house is knowne in time of fayre weather; but when thy naturall life is wearing from thee, if thou want the o­ther, how comfortlesse shall thy condition bee, when thou shalt finde in thine owne experience, thou haddest neuer more but a silly naturall life which now is to depart from [Page 139] thee? In this estate the wicked eyther dye, being vncertaine of comfort, or then most certaine of condemaation. Those who are strangers from the life of God, Eph. 4. 18. through the ignorance that is in them, hauing no more but the light of nature, the best estate wherein they can dye, is comfortlesse, if for want of light they know not that wrath which is prepared for the wicked, and so are not greatly terrified, yet farre lesse know they those comforts which after death sustaines the Christian, that they should bee comforted. The Emperour Hadrian, when hee dyed made this faithlesse lamentation, Animula, vagula, blandula, quae nunc abibis in loca? O silly wandring Soule, where away now wilt thou goe? and that other Seuerus proclaiming the vanitie of all his former glo­rie cryed out, [...]: I haue beene all thing [...] and it profits me nothing: the one saith, he found no comfort of things that were before him; the other saith, hee found no comfort of things that were behinde, thus the wicked dye comfortlesse, good things to come they neither know nor hope for, good things past profit them not.Or most cer­taine of con­demnation. Or if they haue beene such wicked men, as by the light of the word, haue knowne the will of their master, and yet rebelled against their light, they go out of the body, not one­ly comfortles, but certain of condemnation, hauing receiued sentence within themselues, that they shall neuer see the face of God; and such was the death of Iudas: let vs not therefore rest contented with the shadow of this vanishing life; let vs prouide for that immortall seede of a better life within vs, which receiues increase but cannot decay, it waxeth stron­ger the weaker that the bodily life is, but cannot be weakned, far lesse extinguished by bodily death. He that finds it with in himselfe shall reioyce in death, hee shall dye in faith, in obedience,1 Pet. 4. 19. and in spirituall ioy, Committing his Soule vnto God, as vnto a faithfull Creator, hee rests in him whom hee hath beleeued, being assured that the Lord will keepe that, which he hath committed vnto him. The Lord worke it in vs for Christs sake.

[...] [...] [Page 142] is that which the Lord promised to Iacob, when hee bad him goe downe to Egypt, Feare not to go, for I will go downe with thee, Gen. 46. 4. and I will bring thee vp againe. He forewarned him that hee should dye in Egypt, and that Ioseph should close his eyes, but he promiseth to bring vp againe his dead body vnto Canaan. O what a kindnes is it,O what a kind­nes. that the Lord will ho­nour the dead bodyes of his Children. The prayse of the canuoy of Iacobs corps, the Lord will neither giue it to Io­seph, nor to Pharaohs Seruants with their Chariots, who in great number accompanied him, the Lord takes it vnto himselfe, I will bring thee vp againe (saith the Lord,) the like kindnesse and truth doth the Lord keepe for all the rema­nent of his seruants. Is thy body consecrated, is it a vessell of honour, a house and temple, wherein God is dayly ser­ued? he shall honour it againe, hee shall not leaue it in the graue, neither cast off the care thereof, but shall watch ouer the dust thereof, though it tast of corruption, it shall not pe­rish in corruption.

The holy Spirit who dwelt in the body,He is a holy balme wherby the body shall be preserued immortall. shall be vnto it as a balme to preserue thee to immortalitie, this same flesh and no other, for it (though it shall bee dissolued into in­numerable pickles of dust) shall be raised againe and quic­ned by the omnipotent power of this Spirit. It is a pittie to see by what silly meanes naturall men seeke the immortall conseruation of their bodyes, and cannot obtaine it: there is no helpe nature may yeeld to prolong the death of the body but they vse it, and because they see that death cannot bee eschewed, their next care is how to keep it in the graue longest from rottennesse and corruption, and how when themselues are gone, to preserue their names in immortall remembrance with the posteritie: thus by the very instinct of nature,Worldlings seeke immorta­litie the wrong way. are men carried away with a desire of eternitie, but herein are they foolish, that they seek it the wrong way, they lay out their siluer but not for bread, they spend their la­bour, Esay. [...]5. 2. and are not satisfied, immortalitie and life is to bee sought there where the word of the Lord directs vs, let the [Page 143] Spirit of Christ dwell in thee, and thou shalt liue, other­wise though thou wert the greatest Monarch in the world, though all thy meate were soueraigne medicines, though thy body were laid in graue with as great externall pompe as worldly glory can afford to any creature, and thy flesh were embalmed with the costliest oyntments; these are but miserable comforts, perishing preseruatiues, thou shalt lye downe in dishonour, and shalt be raised in greater dishonor to euerlasting shame and endlesse confusion.

Now as wee haue these three degrees of eternall life by the Spirit dwelling in vs,Life is first re­stored to the soule and then to the body. so are wee to marke the order by vvhich hee proceedes in communicating them vnto vs, first, hee restores life to the soule, and secondly, he shall restore life vnto the body (saith the Apostle) where the one is done, bee assured the other shall bee done, the one is the proper end of his first comming, therefore his Heraulds cryed be­fore him;Iohn. 1. 29. Behold the Lambe of God who taketh away the sins of the world: In his second comming shall bee the redemp­tion of our bodyes,Phil. 2. 21. when hee shall appeare hee shall change our vile bodies, and make them like to his owne glorious bodie. Let this reforme the preposterous care of men; art thou de­sirous that thy body should liue? be first carefull that life be communicated to the soule: for surely the redemption of thy body shall not follow▪ vnlesse the restitution of thy soule goe before.Ber. de aduē. dom. ser. 4. Oportet cor nostrum conformari humilitati cordis Christi, priusquam corpus conformetur glorioso corpori eius, our heart must first bee conformed to the humilitie of Christs heart, before that our body be configurated to his glorious body, this is the first resurrection, blessed are they that are pertakers of it, for vpon such the second death shall haue no power. But it is out of doubt qui non resurgit in anima, resur­get in corpore ad poenam, hee that riseth not now in his soule from his sinnes, shall rise hereafter in his body to iudge­ment.

But now leauing the condition, to come to the comfort, he that raysed vp Christ from the dead, saith the Apostle, shall [Page 144] also quicken your mortall bodies. What necessity is here that hee who raysed Christ shall also raise vs? What necessitie is there here that he who raysed Christ shall raise vs? yes indeed the necessitie is great, the head and the members of the misti­call body cannot be sundred: seeing the head is raysed from the dead, no member can be left vnder death: the Lord workes in euery member according to that same mightie power,Ephe. 1. 29. by which hee wrought in the head; his resurrection necessarily imports ours, seeing hee arose not as a priuate man, but as the head of all his members, full of power to draw the body after him, and to communicate that same life to euery member, which he hath declared in himselfe: Christ in risen from the dead, 1 Cor. 15. 20 and is made the first fruits of them that sleepe: the first fruit is [...]isen, the after fruit shall in like man­ner follow. Vexit in coelum carnem nostram tanquam arha­bonem & Tertul. de resur. carnis. pignus totius summae illuc quando (que) redigendae: the Lord Iesus hath carryed our flesh into heauen, as an ear­nest and pledge of the whole summe, which afterward is to be brought thether; hee hath not thought it inough to giue his spirit vnto vs here on earth, as the earnest of our inhe­ritance, but to put vs out of all doubt hee hath carryed vp our flesh into heauen, and possest it in the kingdome, in the name of all his members.

Who raysed vp Iesus from the dead. Seeing our Lord was a­mong the dead let vs not feare when God cals vs to lye down among them also. Then we see that our Lord was once among the dead, but now is risen from them; let vs not then be afraid when God shall call vs to lye down among the dead also: shal the seruant be ashamed of his Ma­sters condition? or will the patient refuse to drink that poti­on which the phisition hath tasted before him? No, we must follow our Lord through the miseries of this life, through the dolours of death, through the horrours of the graue, if wee looke to follow him in his resurrection, in his ascen­sion, to be amongst those hundred fortie and foure thou­sand in mount Sion, who hauing his fathers name written in their foreheads,Re [...]. 7. follow the Lambe wheresoeuer hee goeth, singing that new song which none can sing but they whom hee hath bought from the earth.

[Page 145] When those women came to seeke the Lord Iesus in the Sepulchre,What comfort Christs re [...]ur­rection giues vs against death. all the feare they had conceiued concerning Christs death, the Angels remoues it by sending them to meditate on the resurrection,Mat. 28. 5. 6 Why seeke yee him that liueth among the dead? hee is not here but hee is risen. Wee are not yet laid downe among the dead, but or euer we goe to the graue we haue this comfort, that the Lord by his power shall raise vs out of it; where the head growes through the members will follow. Per angustum passionis foramen transiuit Christus, vt latum praeberet ingressum sequentibus membris: Our Lord is gone through the narrow passage of death, that he might make it the wider and easier to all his mem­bers, who are to follow him. We see by experience the bo­dy of a man drownes not though it be vnder the water, as long as the head is borne aboue: many of the members of Christ are here in this valley of death, tost too and fro in this sea of tribulation, with continuall tentations, yet our com­fort is we cannot perish, for our head is aboue and a great part of the body liuing, and raigning with him in glory, there is life in him to draw forth out of these miseries, all his members, and hee shall doe it by that same power, by which he raised himselfe from the dead.

For we are taught here,Resurrection is a work of God and not of man. that our resurrection is a worke not to be done by man, nor the power of nature, but by the power of God: we are not therefore to hearken to the deceitfull motions of our infidelitie, which calles in doubt this article of our Faith: wee must not consider the imbecil­litie and weaknesse of nature, neither measure heauenly and supernaturall things, with the narrow span of naturall rea­son,Rom. 4. 19. but as it is Abrahams praise the father of the faithfull, that when God promised him a sonne in his old age, he was not weake in the faith, hee considered not his owne body, which was dead, neither the deadnesse of Sarahs wombe, but was strengthned in the faith, and gaue glory to God, being fully assured that he who had promised was also able to doe it: so should we sanctifie the Lord God in our harts, [...] [...] [Page 148] Of these figures shadowing the resurrection many more are to bee found in holy scripture.

As for examples,Examples of the Resurrectiō in euery age of the world, the Lord hath raised some from the dead, to be witnesses of the resur­rection of the rest.Gen. 5. Before the flood, hee carryed vp Henoch aliue into hea [...]en, and hee saw no death: vnder the law, Elias was transported in a fierie chariot:2 Kings. 2. and in the last age of the world, not onely hath our Lord, blessed for euer, risen from th [...] lead and ascended into heauen, as the first fruits of them, which rise from the dead, but also by his power hee raised Lazarus out of the graue, euen after that stinking rottennesse had entred into his flesh: and vpon the Crosse, when hee seemed to bee most weake hee shewed himselfe most strong; hee caused by his power many that were dead to come out of their graues, and to enter into the citie. Yea, his seruant Peter by the power of the Lord Iesus, raised the damsell Dorcas from death,Acts. 9. 40. and in the name of the Lord Ie­sus made him that was lame of his feete to arise and walke:Acts. 3. when we see such power in the seruant of Christ working in his name, shall we not reserue the praise of a greater power to himselfe?

3 And lastly, as for the practises of God in nature, we are not to neglect them,Gods working both in our selues and the creature co [...] ­firmes the Resurrection. for the Apostle himselfe brings argu­ments from them to confirme the resurrection. Hee first propones the question of the Atheist, how are the dead rai­sed vp, and with what body come they forth? and then subioynes the answere,1 Cor. 15. O foole that which thou sowest is not quickned ex­cept it dye, it is sowen in the earth bare corne, and God rai­ses it with another body at his pleasure: seeing thou behol­dest this daily working of God in nature, why wilt not thou beleeue that the Lord is able to doe the like vnto thy selfe?Aug. de verb. Qui illa reparat quae tibi sunt necessaria, quanto magis te reparabit, Apost ser. 34 propter quem illa reparare dignatus est? Seeing the Lord for thy sake repaires those things which are neces­sary to maintaine thy life, will he not much more restore thy selfe, and raise thee vp from death vnto eternall life?

[Page 149] And to insist in these same confirmations,A two-fold me­ditation to cō ­firme the resur­rection. which we may haue from the working of God in nature, both in our selues and in other creatures: if eyther with Iustin Martyr, wee consider of how small a beginning, or then with Cyrill how of nothing God hath made vp man, we shall see how iustly the Apostle calleth them fooles who deny the resurrection of our bodyes. The Lord (saith Iustin Martyr) of a little 1 drop of mans seede,How of a litle drop God mad [...] vs that which now wee are. which (as Iob saith) is powred out like water, buildeth vp daily this excellent workmanship of mans body: who would beleeue that of so small a beginning and without forme, so well a proportionate body in all the members thereof could be brought forth?Iust. Mart. [...]pol. 2. ad Senat. Rom. nisi aspectus fidem faceret, were it not that daily sight and experience confir­meth it; why then shall it be thought a thing impossible to the Lord to reedifie the same body, after that by death it hath beene dissolued into dust and ashes? And againe, if with 2 Cyrill wee will search out our beginning and consider what vvee vvere this day hundred yeare,How God hath made vs of no­thing to be that which now wee are. wee shall finde that vvee vvere not: seeing the Lord of nothing hath brought out so pleasant and beautifull a creature as thou art this day, shalt thou thinke it impossible to him an hundred yeares after this, or longer or shorter, as it pleaseth him, to restore thee againe,Ciril catech. 4 and raise thee from the dead? qui potuit id quod non erat producere, vt aliquid esset, id quod [...]am est, cum ceciderit, restituere non poterit? he that could bring out that which was not, and make it to be something, shall wee thinke that he cannot raise vp againe that which now is, after that it hath fallen?

Which of these two I pray thee,It is easier to restore one that hath been, then to make one that neuer was is the greatest and most difficult worke in thy iudgement, (for vnto the Lord euery thing, that he will is a like easie,) whether to make one who neuer was, or to restore againe one who hath beene? Doubt­lesse to make a man in our iudgement is a greater thing then to raise him. In the worke of creation the Lord made that to bee which was not, in the worke of resurrection the Lord shall make that to bee which was before; the one thou [...] [...] [Page 152] honourable manner in this life, seeing they are to bee ray­sed vp as vessels of honour and glory in the life to come.

Againe, when the Apostle saith,Ou [...] bod [...]es shall be raised with new qua­lities. that the Lord shall raise vp our mortall bodyes, wee are to know that so hee calleth them in respect of that which they are now, not in respect of that which they shall bee then. For in the resurrection the Apostle teacheth vs in another place, that our bodies shall bee raised immortall, honourable, glorious, spirituall and impassionable. First, I say the body shal be raised immortal, not subiect any more to death, nor diseases, nor standing in neede of these ordinary helps of meat, drinke, and sleepe by which our naturall life is preserued.

2 Secondly,They shall bee honourable. our body shall bee raised honourable, now it is layd downe in dishonour: for there is no flesh were it neuer so beautifull, or beloued of man, but after death it be­commeth loathsome to the beholder; so that euen Abra­ham shall desire that the dead body of his beloued Sarah may be buryed out of his sight: but in the resurrection they shall be raised more honourable then euer they were, they shall bee redeemed from all their infirmities, euery blemish in the body that now makes it vnpleasant shall bee made beautifull in the resurrection,Members lame shalbe restored and euery defectiue member thereof shall be restored to integritie: Membri detruncatio vel obtusio nonne mors membri est, Tertul. de resur. carnis. si vniuersalis mors resur­rectione rescinditur, quanto magis portionalis? for the perish­ing of the member is no other thing but the death of the member, if the benefit of resurrection cut off the vniuersall death of the body, shall it not also take away the portionall death of a member in the body? if the whole man shall bee changed to glory, shall hee not much more bee restored to health? Out of all doubt the bodyes of Gods Children shall be raised perfect, comely, and euery way honourable; hoc est enim credere, resurrectionem integram credere.

3 Thirdly,They shall be glorious. the body shall be raised a glorious body, When hee shall appeare, hee shall change our vile bodyes, and make them like, Phil. 3. 2 [...]. to his glorious body. They who conuert many to [Page 153] righteousnesse shall shine like the stars in the firmament: yea, the iust saith our Sauiour, shall shine like the Sun in the firmament. A shadow of this glory we haue in Christs trans­figuration on mount Tabor,Mat. 17. his face shined as the Sunne, and his clothes were white as the light. Moses after fortie dayes talking with God on the Mount, came downe with so bright a shining countenance that the Israelites might not behold him; what then may we thinke shall be the glo­ry of the children of God, when they shall be transchanged with the light of Gods countenance shining vpon them, not fortie dayes onely, but for euer and euer. And if euery one of their faces shal shine as the Sun in the firmament, O how great light, and glory shal be among them all? & if their bo­dies shal be so glorious, what shal be the glory of their soule? surely no hart can conceiue it, no tongue is able to expresse it.

Fourthly, our body shall bee raysed spirituall, which is not so to bee vnderstood as if our bodies should loose a 4 corporall substance,They shall be spirituall. and receiue a spirituall substance, but then shall our bodies bee spirituall, as now our Spi­rits by nature are carnall: which are so called because they are subiect to carnall corruption, pressed downe and carryed away after earthly and carnall things: so shall our bodies then be spirituall, because without contradiction they shall obey the motions of the spirit: the body shall be no burthen, no prison, no impediment to the soule, as now it is; the soule shall carry the body where it will without resistance: where now it is earthly, heauie, and tends down­ward, it shall then be restored so lightsome and quick, that without difficultie it shall mount from the earth, to meet our Lord in the aire. As our head ascended on the mount of Oliues,Acts. 1. 11. and went through the cloudes into heauen, so shall his members ascend, that they may be with the Lord, they shall follow the Lambe where euer he goes. Let vs beleeue it, and giue glory vnto God, for hee who is the worker of our resurrection, is also the worker of our ascension. If the wit of man be able to frame a vessell of sundry mettels that [...] [...] [Page 156] our Resurrection is put betweene the Article of the remis­sion of sinnes,Resurrection is a benefit when remission of sin goes before it, and eternal life follows after it and that other Article of eternall life; to [...]each vs that then onely the Resurrection of the body is a bene­fite, when remission of sinnes goes before it, and eternall life followes after it, whereof the Lord of his great mercy make vs pertakers through Iesus Christ.

Verse. 12. ‘Therefore Brethren wee are debters not to the flesh,Exhortation. to liue after the flesh:’

AS it is true concerning vs,What fruit wee should gather of the Apostles former doctrin that a necessitie lyeth vpon vs to preach, and woe will be to vs if we preach not, so it is true concerning you, that a necessitie lyeth vpon you to heare, and woe will bee to you if you heare not. It is commaunded to vs that when wee speake wee should speake as the oracles of God, and it is also required of you, that ye receiue this word, not as the word of man, but as it is indeede the word of God: therefore take heede how yee heare, for as Moses said to the Israelites, so say wee vnto you; It is no vaine word con­cerning you, it is your life. Ye haue heard that maine propo­sition of Comfort, there is no condemnation to them which are in Christ: yee haue heard it confirmed, explaned, and ap­plyed: the miserable estate of them who walke after the flesh hath beene shewed vnto you, as likewise the happy estate of them who walke after the Spirit, and what comforts the god­ly haue both against the remanents, as also against the fruits of sinnes, hath beene declared vnto you. Examine your selues, and see how far forth these comforts belong vnto you. If yee bee such as thinke with those scornefull men in Ie­rusalem, that yee haue made a couenant with death, and it shall not come neere you, then goe on in your securitie, and doe that which is good in your owne eyes: but if yee finde by experience that death is already entred into your mor­tall body, bee wise in time, see that thou haue this onely [Page 157] soueraigne comfort against death, the spirit of Christ dwel­ling in you: otherwise (flatter your selues in your securitie as you will) miserable shall your end be.

Now the Consolation being ended,Consolation & exhortation both necessary for vs. the Apostle sub­ioynes the Exhortation, both these two, consolation and ex­hortation, are needefull for vs in the course of this life: the one to keepe vs that wee faint not through the remanents of sinne left in vs, and beginnings of death, which already haue seased vpon vs: exhortation againe to stir vs vp when wee linger in the way of godlinesse. For it fareth with vs as it did with Lot in Sodome, the Angels warned him of the imminent iudgement, and exhorted him to escape for his life, yet hee delayed and lingred, hee could not bee gotten out of Sodome, till they (as it were) violently thrust him out. And allbeit the Lord admonish vs earely and late by his messengers of that wrath which is to come vpon the children of disobedience, and warne vs in time to flye to the mountaine of his saluation, yet alas so loath are wee to for­sake our old finnes, that the Lord is forced to double his exhortations vnto vs, all which yet shall not auaile vs, if the Lord lay not the hands of his grace vpon vs, and by his holy Spirit make vs obedient to the heauenly vocation. Let vs therefore take heede to the exhortations made vs by the Lord, and that so much the more, because it is most cer­taine, that the sweetnesse of Gods consolation shall not bee felt of them who are not moued with his exhortation, Con­templationis enim gustus non debetur, Ber▪ ser. 46. in Cant. nisi obedientiae manda­toru [...]: the tast of Gods mercy by contemplation is onely due to them who make conscience of the obedience of his com­maundements.

Therefore. Euery benefite of god is a new obligation b [...] ­ding vs to serue him. This particle is relatiue to the words prece­ding: seeing it is so that by the Spirit of Christ dwelling in vs, wee haue such excellent benefits, wee are debt▪ bond not to liue after the flesh but after the Spirit. Of this wee haue first to learne, that euery benefit wee receiued from God is an Obligation binding vs debters of seruice to God, [...] [...]

[Page 160] Debters. Christ hath freed vs from all other seruice that we might be bound to his owne. Of this it is euident that the doctrine of grace proclaimes not liberty to men to liue as they will, but rather bindes them to liue godly: there can be no higher con­tempt done to the Lord, than to turne his grace into wan­tonnesse. Certainly the iniquities of Pagans doth not hal [...]e so much offend him, as the licentiousnesse of bastard Chri­stians, who will sinne the more freely because Christ hath suffered for sinne: they heare that a man is not iustified by good workes, and therefore being deceiued by Sathans so­phistrie, they cease to doe well, not considering that good workes must proue wee are sanctified, and sanctification must proue that wee are iustified. In the second verse, the Apostle said that Christ hath freed vs from the Law of sinne; and here he sayth, that hee hath made vs debters to righteous­nesse: these are not contrary, they agree very well together, hee hath loosed vs from the seruice of all other Masters, that he might binde vs the more straightly to serue himselfe.

And indeede if Christ commaund vs,He is a seruant of seruants, who is not the seruant of Christ Iesus. as hee ought, no other thing shall commaund vs beside him; otherwise if we be not seruants to him, we shall be slaues to euery thing be­side him. O quam multos dominos habet qui vnum non habet? O how many Lords hath that man who hath not Christ to be his Lord? assuredly there is no thing which will not vsurpe superioritie ouer thee, who liues not as a bound ser­uant to Iesus Christ: either thy belly shall become thy God, and for a mease of pottage with Esau, thou shalt sell thy birth-right and blessing, or a wedge of gold shall become thy confidence, and thou shalt not care for gaine to loose a good conscience: or then some other vncouth Lord who hath no title to thee shall tyrannize ouer thee. Thus wee see that the Christian libertie we haue by Christ, makes vs free from the seruitude of sinne, as the Apostle teacheth vs, and not free to commit sinne, as the carnall Atheist con­ceiues it.

But seeing we are debters, let vs see with what bondes wee are bound, surely the obligations are many, by which [Page 161] we are bound debters to the Lord,We are bound to do God ser­uice by two great bands especially. but specially now wee will shortly consider these two, Creation and Redemption. It is a principle receiued among all men, that the fruit and vantage of a mans owne workmanship should redound to himselfe: Who planteth a vineyard, and eates not of the fruit 1 thereof? Creation. or who feedeth a flocke, and eates not of the milke of the flocke? 1 Cor. 9. 7. No man begets sonnes and daughters but he will be honoured of them, hee that hyreth seruants, requires ser­uice of them;It is a shame that man craues that of his in­feriours, which he giues not to his superiour. yea Balaam will be offended if his beast serue him not according to his pleasure: this is the measure wher­with men mete vnto themselues, what reason then is ther, we should refuse to doe that dutie vnto the Lord our Supe­riour, which wee craue to our selues from our Inferiours. The Lord hath made vs, wee made not our selues; his hand hath formed and shaped vs; the life we haue wee hold it of him; we can not abide a moment longer in this house of our earthly tabernacle, than the Lords thinkes expedient, his will makes the last day: yea as we said before all our neces­sarie maintenance for this mortall life, is furnished out of his hand: seeing wee our selues craue seruice of those to whem we giue the smallest things, shall wee not much more giue seruice vnto GOD, from whom wee receiue the greatest?

The other is the bond of Redemption.Redemption: here consider first, that we are bought seruants. Wherein we are 2 to consider these three things: first, that vve are bought: secondly, that we are sworne: thirdly, that we haue receiued wages before hand; all for this end, that vve should serue him. Ye are bought (saith the Apostle) with a price, therefore glorifie God in your bodies, and in your spirits, for they are Gods. And againe, wee are redeemed, not with corruptible things, as gold and siluer, from our vaine conuersation, but with the pre­tious bloud of Christ, as of a Lambe vnspotted and vndefiled: we should not therefore liue as seruants of men, farre lesse as seruants of Sathan and sinne,That which cost Christ full deare, men sels good cheape. but as seruants of that Lord who hath redeemed vs. Of all fooles those are the greatest who sels their life for the silly shadowes of sinfull pleasures, [Page 162] which Iesus Christ hath bought with the greatest price that euer was payed.

Not onely are we bought to be Christs seruants,Secondly, Swor [...] seruants but also we are sworne, for baptisme as on the part of God, it is a seale of the couenant of grace, to confirme that promise of remission of sinnes, which God hath made to vs in the blood of Iesus Christ: so on our part it is a solemne resignation of our selues, and our seruice to the Lord, wherein we giue vp our names to be enrolled among his souldiers & seruants, swearing, binding, and oblieging our selues to renounce the seruice of the Diuell, the World, and the Flesh: and this oath of resignation we haue renued so oft as wee communi­cated at his holy Table. Whereof it is euident that they who hath giuen their names to Christ, and yet liues licentiously, walking after the flesh, are for-sworne Apostates, guiltie of perfidie, and of foule apostasie and desertion from Iesus Christ.

And thirdly,Thirdly, wee haue receiued wages before hand for ser­uice to be done not onely are we bought and sworne, but we haue receiued wages and payment in hand, which should make vs ashamed if we haue so much as common honestie, to refuse seruice to the Lord, vvhose wages we haue receiued already. It may be said to euery one of vs, which Malachie in the name of the Lord,Mal. 1. 10. spake to the Leuiets of his time, who among you shuts the dore of my temple, or kindles a fire vpon my alter in vaine: & who among vs can stand vp and say that hee hath done seruice to the Lord for nought? Consider it when ye will, for euery peece of seruice ye haue done to the Lord, ye haue receiued wages, more then ten times? who hath called aright on his name, & hath not been heard? who hath giuen thanks for benefits receiued, & hath not found Gods benefits doubled vpon him? who hath giuen almes in the name of the Lord, and not found increase? I speake not now of rewards which God [...]ath promised vs, I speake only of that we haue receiued already, the least of Gods mercies shewed vpon vs already doth farre exceede all that seruice that we poore wretches haue done vnto him: as therefore [Page 163] we are content to receiue the Lords pay, let vs neuer refuse to giue the seruice of our bodyes and spirits vnto him.

But alas,But many re­ceiue that from the true God, which they re­turn no [...] to him but sacrifice to Idols. is not this the common sinne of this generation, to receiue good things out of the hand of God, and with them to sacrifice vnto other Gods, to whom they owe no seruice at all. A horrible sacriledge, a vile idolatry: for this the Lord complaines of the Iewes, they haue receiued my gold, and my siluer, and made vp Baal to themselues: and the same complaint stands against the prophane men of this age.Hos. 2. 8. The couetous man as riches encrease doth hee not set his heart vpon them, though with his tongue hee denie it? doth he not say within himselfe, that which Iob protested hee would neuer say to the wedge of Gold, thou art my con­fidence? The glutton when hee hath receiued from God abundance of Wheat, Oyle, and Wine, though hee know the commandement,Eph. 5. 18. be not filled with wine wherein is excesse, but be filled with the Spirit, yet how oft takes hee in super­fluous drinke, and spares not for loue of it to grieue the Spirit, sacrificing to his belly as vnto God those things, which bindes him to doe seruice vnto the Lord? thus neither are the benefits of God returned to doe honour vnto him from whom they come, but sacrilegiously also abused to the ma­king vp of B [...]al, or some other Idoll abhominable to God, for which it it most certaine that the moe wages these A [...]he­ists haue receiued for doing seruice to God, which they ne­uer did, the more feareful plagues & stripes from God shall be doubled vpon them.

Againe wee marke here that there is a double debt lying vpon vs,A double debt lying vpon vs, the one the debt of sinne which [...]e must seeke to be for­giuen, the other the debt o [...] obedience, which we must seeke to performe. the debt of sinne, and the debt of obedience: wee are freede of the one by a humble seeking and crauing of the remission thereof through Iesus Christ, for the debt of sinne the Lord Iesus hath taught vs daily to seek Gods dis­charge, Lord forgiue vs our debts: and indeed as euery day wee contract some debt, so it is great wisedome by daily repentance to sue the discharge of it; for they who neglect to do it, their debt multiples vpon them, it stands vncancelled [Page 164] in the register of God, written as it were with a pen of iron, and the poynt of a Diamond, and they shall at length be cast into that prison for non-payment, wherin will be wee­ping and gnashing of teeth for euer. But as for the debt of obedience, whereof the Apostle here speakes, wee cannot with a good conscience desire the Lord to discharge it, nor exempt vs from it, but wee must in all humilitie craue Grace of God, that wee being enriched by him, who of our selues are poore, may be able in some measure to pay and performe it.

Where if the weake Children of God obiect and say,A three-fold comfort for the godly for the debt of obedi­ence. how then can wee but drowne in this debt, seeing no day of our life wee can pay to the Lord that debt of obedience which we owe vnto him? To this there is giuen a three-fold 1 comfort,The Lord to whom we owe it, giues vs wherewith to pay it. first the Lord dealeth with vs as a louing liberall man dealeth with his debter, who knowing that he hath no­thing of his owne, wherewith to pay him, and not willing to put him to shame, stops priuately into his hand, that which publikely againe he may giue vnto him, so the Lord conuaies secret grace into the hearts of his children, where­by they are in some measure able to serue him: but as Da­uid protested,1 Chron. 29. 14. so may wee all, whatsoeuer wee giue vnto the Lord, wee haue it of his owne hand. Secondly, the Lord 2 our God is so gracious that hee is content to accept part of payment at our hand,He accepts for a time part of payment. till wee bee able to doe better, if our faith bee but like the graine of Mustard seede, yet if it bee true, the Lord will not despise it; though our repentance be not perfect and absolute; though our prayers bee weake; though wee cannot doe the good that wee would, yet the good that wee doe is accepted at his hands through Iesus 3 Christ. And thirdly, wee haue this comfort, that the more wee pay of this debt of obedience,The more wee pay of this debt the more we are able to pay. the more wee are able to pay. In other debts it is not so: for if the more be payed out by him that is indebted, the lesse remaines behinde vnto himselfe, but here the more wee pay, the richer wee are; the doing of one good worke of seruice vnto the Lord makes [Page 165] vs both more willing, and able to doe an other, the talents of spirituall Graces being of that nature, that the more they are vsed the more they are encreased, and these should worke in vs a delight to pay that debt which wee owe vnto the Lord.

Last of all,Good works are debts, ther­fore not merits wee marke vpon this word, that the good wee doe is debt and not merit. When one of your seruants (saith Iesus hath done that which hee is commaunded, will one of you giue him thanks because hee hath done that which was commaunded him?Luke. 17. 7. 8 9. 10. I beleeue not; hee applyeth the Parable to his Disciples and in them to vs all: so like­wise when you haue done all those things which are com­maunded you, say that yee are vnprofitable Seruants. Our Sauiour commaunds vs plainely to doe well, but as plainely forbids all presumptuous conceit of our merit, when vvee haue done well. To speake against good works is impietie, and to presume of the merits of our best works it Antichri­stian pride.No penman of the holy Ghost did euer vse the word of merit. No man led by the Spirit of Iesus did euer vse this word of merit; it is the proud speech of the spirit of An­tichrist, search the Scripture and ye shal see, that none of all those who spake by diuine inspiration, did euer vse it: yea, the Godly Fathers who haue liued in darke and corrupt times, haue alway abhorred it.

If a man could liue (saith Macarius) from the dayes of Adam to the end of the world,The Fathers thought it smel­led of presump­tion▪ and fight neuer so strongly against Sathan, yet were hee not able to deserue so great a glory as is prepared for vs,Mac hom. 15 how much lesse then are we able to promerit it (that is his owne word) who so short a space are militant here vpon earth:Ber▪ in Psal. qui habitat. Praetendat alter meritum, su­stinere se dicat aestus die [...], ieiunare his in Sabbatho, mihi adhae­rere Deo bonum est; Ser. 1. let another man (saith Bernard) pretend merit, let him boast that hee suffers the heat of the day, and that he fasts [...]wise in the Sabboth; it is good for me to draw neere the Lord,In Cant. ser. 61. and put my hope in him: Meritum en [...]m meum miseratio Domini, non sum plane meriti inops, quamdiu ille miserationum non fuerit: for my merit is Gods mercy▪ [Page 166] I shall not altogether want merits as long as he wants not compassion:Serm. 66. And againe, sufficit ad meritum scire quod non sufficiant merita, this is sufficient merit, to know that merits are not sufficient: this he makes more cleare in that Sermon of his, de quadruplici debito: wherein hee declares how man is so many wayes debter to the Lord, that hee cannot doe that which hee ought, why then shall any man say that hee hath done enough,De quadru­plici debito. cum nec millissim [...], imo nec minimae parti debitorum suorum valeat respondere, seeing he is not able to answer the thousand part, no, not the least part of that debt which hee oweth vnto God?

To liue. Our life should declare whose Seruants and debters we are. Wee haue heard that wee are debters: now haue wee to see wherein wee are debt-bound. Wee owe to the Lord not onely these things which are ours, but (as sayeth Paul to Philemon we owe him our selues also Euery mans life must declare who it is whom hee acknowledgeth for a Superiour,Philem. v. 19. and vnto whom hee submitteth himselfe a debter.Iam. 2. 18. Shew me (saith Saint Iames) thy Faith by thy workes, shew mee (saith Malachie) thy Father by thy Sonly reue­rence toward him,Mal. 1▪ 6. let me know thy master by thy obedi­ence and the attendance thou giuest him. As Caesars money is discerned by his image and superscription, so the Chri­stian is knowne by his conuersation; hee vvalkes after the Spirit, and by his deedes more then by his words, hee dis­claimeth the gouernement of the flesh. But surely as Chri­sostome complained of bastard professors in his time, so may wee in our time of many to whom wee are ambassadours in Christs name,An accusation of the carelesse Christians of our time. we haue more then cause to feare we haue bestowed labour vpon you in vaine: for I pray you, vvhat part of your liues giues sentence for you and proues that ye are Christians? shall wee iudge by the place vvhich ye de­light most to frequent? are there not many among you oft­ner in the Tauerne then in the Temple, filling your belly intemperately at that same time vvherein the Sonnes and Daughters of the liuing God, are gathered together into their fathers house, to be refreshed with his heuenly Manna? [Page 167] shall we iudge you by your garments? doe they not in many of you declare the vanitie of your minds? if we estimate you according to your companions, what shall wee thinke but that ye are such as those are with whom ye delight to resort? ye sit in the seat of scorners, if thou seest a theefe thou must with him, and art pertaker with the adulterers. If wee try you by your language, yee shall be found vncircumcised Philistims, and not holy Israelites: for yee haue learned to speake the language of Ashdod, Nehe. 13. 24. ye speake (as Micah com­playned of the wicked in his time) out of the corruption of your soule,Micah. 7. 3 making your throat an open sepulchre, yee send out the stinking breath of your inward abhominations, by your euill and vncleane speaches, ye corrupt the minds of the hearers. And thus seeing euery part of your life giues sen­tence against you, as a cloud of many vvitnesses testifieng that yee are vncleane: what haue yee to speake for you, to proue that yee are Christians? shall your naked word be suf­ficient to doe it? no certainely, for against it the Lord Iesus hath made exception before hand,Math. 7. 21. Not euery one that sayth Lord, Lord, shall enter into my kingdome: your workes must be your witnesses, and your deedes must declare who it is to whom ye acknowledge your selues seruants and debters.

Not to the flesh. Is is a difficult thing so to nourish the body, that we nourish not sinne in the body. Sometime the flesh signifies the body, and in that sense wee are debters vnto it: for the couenant (sayth Bernard) which the Lord hath bound vp betweene the soule and the body, is not to be broke at our will, but at the Lords will; and in the meane time wee are bound to nourish it: but the flesh here is put for the sinfull lusts of the flesh,Rom. 13. 14. and so we are not debters vnto it: Take no thought for the flesh to fulfill the sinfull lusts thereof. But alas the cor­ruption of our nature is so great that without great circum­spection we cannot nourish the body, vnlesse we also nou­rish sinne in the body: many vnder pretence of doing dutie 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. Wee are with the godly to keepe a meane [...] [...] [Page 170] of a shaking sword,Not like that Cherubin a mi­nister of iustice to hold Ad [...]m out of paradise. to keepe Adam from the way of the 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,E [...]e. 18. 32. as I liue I desire not the death of a sinner, but that he should returns & liue: he iustifies his word by his deed,Both the word and deed of the Lord declares that he craues not the death of a sinner. in that in all ages of the world hee hath sent out mes­sengers to warne them to goe by the way of death: so that novv if any man perish it is because hee stoppes 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 sin, and warned thee many a time, by the vvord of the Lord, that if thou vvalke on that vvay, thou shalt assuredly dye, vvhere 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 we 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 do it, in these words, if yee mortifie the deedes of the bodie by the spirit, yee shall liue. If wee vvere such men as wee should be,That the spirit of God vseth threatnings is an argument of our rebelli­ous nature. the former exhor­tation taken from honestie and dutie were sufficient to moue vs, but in that the spi [...]it of God doth also threaten vs with death, is an euident argument of the froward rebellion of our nature. The word of God is compared not onely to milke, but also to salt: we haue neede of the one because of our infancy, that being nourished therewith wee may grow,The word should be vsed as milk to some as salt to others and because of our corruption wee haue neede to be seasoned with the other, to both these ends should Prea­chers vse the word of GOD, to some as milke for their [Page 171] nourishment, to others as salt for their amendment.

But these are the times foretold by the Apostle,But now men cannot abide the rebuke of Gods word. wherein the itching eares of men cannot abide wholesome doctrine, they hate him that rebukes in the gate, as Achab hated Mi­caiah to the death,2 Tim. 4. 3. because hee prophecyed no good vnto him,Amos. 5. 10. that is, hee spake not according to his phantasie, but warned him faithfully of the iudgement which afterward came vpon him:1 King. 22. 8 so the hearers of our time can abide no teachers but such as are after their owne lusts; but alas, they are foolish,Micah. 2. 7. for are not my words good to him that walkes vp­rightly (sayth the Lord.Aug. ser. 1.) Aduersarius est nobis, quamdiu su­mus & ipsi nobis, quamdiu tu tibi inimicus es, inimicum ha­bebis sermonem Dei; the word of God is an aduersarie to none, but such as are aduersaries to themselues, neither doth it condemne any but such as assuredly shall be condemned of the Lord,Zach. 7. 11. vnlesse they repent. Stop thine eare as thou wilt from hearing of the threatnings of the word, yet shalt thou not stop that iudgement which the word hath threat­ned against thee. There is a cry that will come at midnight, and will waken the dead, but blessed are they who in time are wakened out of the sleepe of their sins, by the cryes of the watch-men of God, for vndoubtedly a fearefull and painefull consumption shall torment them for euer, who now cannot suffer that the salt of the Word should bite their sores to cure them.

The opposition made here by the Apostle vvarnes vs that a necessitie lyeth vpon vs to mortifie our sinfull lusts,Either we must slay sin, or sin shall slay vs. it stands vpon our liues, vnlesse wee slay sinne, sinne shall not faile to slay vs. It is like a Serpent in our bosome, which cannot liue but by sucking out that bloud vvherby we liue: here is a vvholesome preseruatiue against sinne, if at euery occasion vvee vvould carry it in our minde, vve would make no doubt to put sinne to the death, that our selues might liue. For alas, what pittifull folly is this, vvee hate them that pursues our bodily life,Aug. de temp serm. 29. vvee eschew them by all bodily meanes, vvee hate the oppressours that spoile vs of worldly [Page 172] goods: onely vvee cannot hate Sathan to the death, who seekes by sinne to spoyle vs of eternall life.

That same Commaundement which vvas giuen to A­dam and Euah, Euery sin is to vs the forbiddē tree. if yee eate of the forbidden tree yee shall dye, is in effect here giuen to vs all: if ye liue after the flesh ye shall die, let vs not make an exception where God hath made none: euery sinne to vs is as that forbidden tree to Adam, if vvee meddle with it, vvee shall finde no better fruite then that which Adam found on it before vs;Men seeke on it that fruit which they shall not finde, and finde on it that fruit which they would not haue. there is a fruit which man seekes vpon the tree of sinne, and hee shall not finde it, to wit, profit, or pleasure, and there is another fruit which God hath threatned, and Sathan saith it growes not on the tree of sinne, but man assuredly shall finde it. Bitter death growes vpon the pleasant tree of sinne, for the vvages of sinne is death, albeit there came no vvord from the Lord to teach this, former experience may confirme it: for what fruit haue vve this day of all our former sinnes, but a guiltie conscience, which breeds vs much terror, accusing thoughts, and anguish of Spirit.

It is therefore a point of great wisedome to discerne be­tweene the deceit of sinne,Great wisdome to discerne be­tweene the de­ceit of sin, and fruit of sinne. and fruit of sin: before the action, Sinne is Inimicus blandiens, a flattering and laughing enimie: in the action, it is dulce venenum, sweet poyson, but after the action, it is Scorpio pungens, a pricking and biting Serpent. Hee that vvould rightly discerne the face of sinne, when it stands before him to tempt him, let him looke backe to the taile of a sinne which hee hath committed alreadie, and of the sting which that sinne hath left behind it, let him learne to beware of the smiling countenance of the other, which wil no lesse vvound him the second time vnto death, if so be he embrace it.Sinfull lusts compared to the streame of Iordan. Most properly may the pleasures of sin bee compared to the streames of the riuer Iordan, vvhich car­ryeth away the fish swimming and playing in it, delighted vvith such pleasures as are agreeable to their kind, euen til it deuolue them into the salt sea, where incontinent they die: euen so in the wicked inordinate concupiscence is as a [Page 173] forcible streame which carryeth away with it impenitent men, playing and delighting themselues in their lusts, till at length they fall into that lake, which burneth with fire and brimstone, out of the which there is no redemption for them.

The perishing pleasures of sinne are payd home with euerlasting perdition,And to the lo­custs with wo­mans hair, lions teeth, Scor­pions taile. it is done in a moment, but when it is finished it bringeth out death, and breedes the worme that will neuer dye: paruum ad horam peccatum, longaeua autem est ex eo, Basil in verb. & aeterna verecundia: it is the deuoring Locust of the bottomlesse pit,Mos. attende tibi. which hath haire like a woman, teeth like a Lyon, and a tayle like a Scorpion: miserable are they who are blinded with it,Cirill. catech. 2. they may sleepe in their sinne, but their damnation sleepes not, though their heads bee laid downe, like the Kine of Bashan to drinke in iniquitie like water, yet their iudgement is not farre off, and they are but like vnto Oxen fed for the slaughter.

Wee perceiue here further, that euery mans state and condition in this life, is a prediction of that state and condi­tion which abides him when this life is gone: He that sow­eth to the flesh, Gal. 6. 8. of the flesh shall reape corruption, but hee that soweth to the Spirit, This life is a thorow-way or middle passage, eyther to hea­uen or hell. shall reape immortalitie and life. As no man commeth eyther to a Pallace, or a Prison, but by the entry thereof, so no man goeth eyther to heauen or hell, but by the way thereof. A wicked life is as a thorow-way to that prison and place of darkesse; hee who goes on in it without returning, shall out of all doubt, when hee hath passed the path-way enter into the prison: and a godly life is the very way to heauen, hee that walkes in it, perseuering to the ende, shall enter at last into that Pallace of Glory, which is the paradise of God.Eccles. 11. 3. Salomon saith that where the tree fals there it lyes, and experience teacheth vs that it fals to that side on which the branches thereof grow thickest, if the greatest growth of our affections and actions spring out after the Spirit, out of doubt vvee shall fall to the right hand, and shall be blessed: but if otherwise thy affections [Page 174] grow downeward, and thou vvalke after the flesh, then assu­redly thou shalt fall to the left hand, and die in sin vnder the cu [...]se of God.

But seeing they vvho vvalke after the flesh are dead al­ready,They who liue in sin are dead, and yet a worse death abides them in hell. how sayth the Apostle they shall dye? To this I answere, both are true, presently they are dead, and yet a more fearefull death abides them. That they vvho liue in their sinnes are dead already vvee shewde before: for sinne is that vnto the soule of man, vvhich fire and water are to the body, that is to say, an vnkindely Element, in the which it cannot liue, but certainely a more fearefull death abides them, which the spirit of God calleth the second death, wherin they shal not onely liue depriu [...]d of life, wanting all sense, yea & all hope of the mercy of God, but shal also feele the full measure of his wrath due to their sinnes powred out vpon them. Now albeit they bee dead in sinne, and depriued of the fauour of the Creator, yet the vaine comforts of the creatures doth so bewitch and blinde them, that they know not how vvretched and miserable they are, but vvhen the last sentence of damnation shall bee pronounced vpon them, they shall not onely bee banished from the presence of God into euerlasting perdition, where the fi [...]e of the Lords indignation shall perpetually torment them, but also the comfort of all Gods creatures vvhich now they haue shall forsake them. The least degree of their punishment shall bee a fearefull famine of vvorldly comforts,The least degree of their punish­ment shall be a feareful famine of all worldly comforts. The Pome­granat Tree, the Palme Tree, the Apple Tree shall wither, The Apples after which now their soule lusteth shall depart from them, they shall finde none of them: yea, if a cup full of colde vvater might comfort them it shall not be giuen vnto them: thus you see how they are dead,Ioell. 1. 12. and yet a more fearefull death abideth them.Reu. 18. 14.

Therefore the spirit of God to expresse the fearefulnes of that second death,Why that secōd death is called a wrath, and a wrath to come. he calleth it a vvrath, and giues it these two [...]ules: first, hee calleth it a vvrath prepared by God. Salomon saith the vvrath of a king is the messenger of death, [Page 175] vvhat then shall we say of the wrath of God? Secondly, hee calles it a wrath to come, to teach vs that it farre exceedes all that wrath that we haue heard of seene. The drowning of the originall world, the burning of Sodome a great wrath, but nothing comparable to the wrath which is to come.

Beside this,The place of the damned shews the greatnesse of their iudgement. both the place, the vniuersalitie & the eternitie of their punishment, serues to let vs see, if we looke to them how horrible this death is, which here is threatned against them vvho liue after the flesh. As for the place, it is called the winepresse of the wrath of God, Reu. 21. 8. the lake that burnes with fire and brimstone, Esa. 30. 33. Tophet prepared of old, deepe and large, the breath of the Lord, like a riuer of brimstone, doth kindle it. It is that great deepe which the damned spirits themselues ab­horre, they know it to be the place appointed for their tor­ment, all that they craue was onely that the Lord vvould not send them thether to be tormented before the time. It it is called [...], a place wherein is no light to see, therefore Iude called it blacknesse of darknesse, Iude verse 6. and our Sauiour called it vtter darknesse, Mark. 9. 48. there is in it a burning fire, but without light,1 Pet. 3. 19. a gnawing worme without rest. Saint Peter calles it a prison, Math. 5. 22. and our Sauiour calles it Gehenna, for the horrible scrieches of them who are brunt in it, and the vile, and stinking filthinesse vvherewith it is replenished.

And as for the vniuersalitie of their paine.The vniuersali­tie of it: No­thing in man shall be with­out paine, & all Gods plagues shall concur to punish him. It is certaine that as euery thing in them sinned, so euery thing in them shall be punished. No power of their soule, no member of their body shall bee free from that wrath: Surely it should astonish man to consider this; for if now any one of Gods ordinary plagues inflicted vpon any one member of the body, be so insufferable, hovv intollerable vvill that paine be? he vvho novv is payned vvith the tooth ach, takes some comfort when he sees another tormented vvith the collicke, and hee also if hee see another burnt vp with Anthonies fire, beares his owne crosse the more patiently, because he sees a greater laid vpon another. No man in this life suffereth all things, one cryeth with the Shunamites sonne for exces­siue [Page 176] dolour, alas my head, my head: another with Antiochus, my belly: the third with Asa, my feete, my feete: but what are all these comparable to that paine vvherein head and belly and feete, yea the whole man shall be racked vpon the tor­ments of Gods wrath, and that not vvith one plague onely but with manifold: for as all the waters of the earth runne into the great Ocean, so all the plagues of God shall con­curre and meete together in hell for punishment of the damned.

But yet the eternitie of that paine doth still increase the horrour thereof,The eternitie of it. their shall be no end of their punishment, their fire shall neuer bee quenched, their worme shall ne­uer dye, they shall seeke death as a benefite, and shall not finde it. The fire of Sodome vvas ended in a day, the deluge of water that drowned the originall world, lasted but a yeere, the famine that plagued Aegipt lasted but seauen yeeres, the captiuitie of Israell was ended in seauenty yeeres, but this wrath of God vpon the damned shall endure for euer and euer. Thus wee see what a horrible death the Apostle threatneth here, vvhile hee sayth, if yee liue after the flesh yee shall dye. The Lord giue vs wise and vnderstanding hearts, that we may ponder it according to the waight therof, and it may be to vs a liuely voyce of God, to prouoke vs to flee from that fearefull wrath vvhich is to come.

But if yee mortifie, In the most re­generate there is some thing that needes to be mortified. &c. Here followes the other member of the argument, taken from the great vantage wee receiue by mortifying the lusts of the body, if wee doe so wee shall liue. Here also we haue first to consider that albeit the Apo­stle affirmed before verse 9. that these godly Romanes were not in the flesh, yet now he exhorts them to a further mor­tification of the lusts of the flesh, which were superfluous if there vvere nothing in them that needed to be mortified: then we see clearely, vvhich we may also feele in our selues, that so long as we liue in the bodie, there is euer some re­manent life of sinne, vvhich vvee haue neede to mortifie and put out. In this battell we must fight without intermission, [Page 177] till we haue gotten the victory: for vvho can say that he hath in such sort cut away his superfluities, that there remaynes nothing in him, which hath need of reforming: beleeue me when they are cut off they spring,For out of the stony rocke springeth noy­some weedes. when they are chased away they returne, when they are once quenched they kindle againe, except thou dissemble, thou shalt alway finde with­in thy selfe something that hath need to be subdued. There is nothing harder (sayth Cyrill) than the Rocke,Cyrill. yet in the seames and clifts thereof the noysome weede fasteneth her roote, and springes out: and albeit there be no man in the vvorld stronger than a Christian, yet is hee oftentimes buf­feted by Sathan and sinne, which hath fastened their roote in him, sends out her inordinate motions and affections, a­gainst vvhich hee hath neede to fight continually.

But here it is inquired,That which God works in vs he calles it our worke. how doth the Apostle require this of them, that they should mortifie their lusts? lyeth it in the power of man to doe it? To this I answere, first that as man gaue life to sinne, so is hee bound to put out the life thereof vpon no lesse paine than condemnation, and there­fore iustly is it required of him. Secondly, these same good workes vvhich the Lord vvorkes in vs, hee is content to as­scribe them to vs, and calles them ours. Of our selues vve must say with the Apostle,Phil. 2. 12. we are not sufficient of our selues to thinke so much as a good thought, Therefore vve should be hum­ble and giue God the glory our sufficiencie is of God, and it is hee who worketh in vs both the vvill and the deed: so hee workes in vs that he makes vs through his grace vvil­ling vvorkers vvith him, through him that strengthens vs vve are able to doe all things, and therefore the praise of all the good wee can doe should be ascribed vnto God. When Dauid had offered to God aboundance of siluer and gold, and other mettels vvhich hee had prepared for the house of God, hee concludes in the humilitie of his heart, What am I O Lord, 1 Chro. 29. 14 and what is my people, that wee should be able to offer willingly after this sort? for all things come of thee, and of thine owne hand haue wee giuen thee. But much more vvhen vve doe any worke of sanctification, for the building [Page 178] of our selues vp into a spirituall Temple to the Lord our God, we may say, O Lord all the good wee can doe is of thee, and of thine owne hand wee haue giuen backe vnto thee, for except thou Lord hadst giuen vnto vs grace, vve should neuer haue giuen to thee obedience.

Let therefore the presumptuous conceit of Merit yet againe be farre from vs,Presumptuous opinion of Me­rit damned. seeing the good which vve doe is debt, and is done also by the spirit of the Lord in vs, let vs reserue the glory thereof vnto him.Aug. de verb. Quare dona mea, non merita tua, Apost. serm. 2 quia si ego quarerem merita tua, non venires ad dona mea: seeke my gifts (saith Augustine, speaking in the name of the Lord) not thy merits, for if I should seeke thy merits, thou shouldst neuer bee pertaker of my gifts. When the Apostle Saint Paul had reckoned out how hee had laboured more aboundantly in the worke of the ministerie,1 Cor. 15. 10 then all the rest of the Apostles, hee subioynes as it were by correction, yet not I but the grace of God in me: learning vs when vve haue done all the good we can to be humble in our selues, and giue the glory to God: if he pro­mise vs a crowne,Aug. hom. 14 nihil aliud coronat nisi dona sua, he crownes no other thing but his owne gifts, if by promise hee bindes himselfe a debter vnto vs to giue vs a reward,Aug. de verb. debitor factus est nobis, Apost. ser. 14. non aliquid a nobis accipiendo, sed quod ille placuit promittendo, he is become a debter vnto vs, not by receiuing any thing from vs, but by promosing freely to vs that which pleased him: and therefore when we are exhorted to mor­tifie the deeds of the body by the spirit, let vs first turne this and the like of the precepts into prayers, that the Lord would enable vs by grace to doe that which he commaunds vs, and then when in some measure we haue done it, that we returne the praise and glory to the Lord.

Mortifie, A tryall of our Mortification. &c. Seeing the first part of our sanctification is called mortification, vve are to consider hovv in this word there lurkes a rule, vvhereby euery man may try hovv farre forth he hath profited in sanctification, vve see by experi­ence that the neerer a man drawes to death, the lesse motion [Page 179] is in him, but after hee is once dead hee moues not at all; present him pleasant obiects, they delight him not, praise him, yet he is not puffed vp, speake euill of him, yet he is not offended: euen so is it with the spirituall man, the grea­ter progresse he makes in sanctification, the motions of sin are euer the weaker in him, the pleasures of the world moues him not, as they were wont, if thou praise him, the breath of thy mouth cannot lift him vp, if thou offend him, the more he is mortified, the lesse he is grieued. As a man (saith Basile) being dead is seperate from those with whom he was conuersant before, so hee who is mortified is instantly sun­dred in his affections from those who before were his fami­liar companions in sinne: yea those actions wherein he de­lighted before, are a griefe vnto him now, it is a vexation of his soule to heare and see the vnrighteous deedes of the wicked, which were wont to be vnto him the matter of his sport and laughter.

Therefore doth he wish,Death to sinne takes not life away but re­stores it. and so should we, that we might alwayes die this kind of death, foelix mors quae alienum facit hominem ab hoc saeculo, certainly it is a happy death which alienates, and turnes away the hart of man from the loue of this world. Bona mors quippe vitam non aufert, sed trans­fert in melius, for it is a good kinde of death, which doth not take life away, but changes it into a better. But alas how farre are we from this spirituall disposition? doth not the an­gry countenance of one in wordly authoritie terrifie vs? the disdainfull words of men doe they not put vs out of the state of patience? if the world flatter vs are we not puft vp? if she frowne vpon vs, are wee not cast downe? and this our great weakenesse proceeds onely from the strength of sinne in vs: this lets vs see what cause we haue to bee hum­bled, considering that hauing liued long in this time of grace, yet haue we profited little in the mortification of our sinfull lusts and affections.

Againe, out of this same word of Mortification, wee learne that the worke of our Sanctification is a worke of [Page 180] difficultie,Sanctification is a work of difficultie, for it is a birth, a death, a cir­cumcision, &c. not accomplished without labour, paine, and do­lour, for it receiues these three names, as to bee called, Mor­tification, Regeneration, and Circumcision. As no birth, no death, no cutting off the flesh can bee without dolour and sorrow; so the conuersion of a sinner is not wrought without inward paine and sorrow. The Infant that hath laid but nine Moneths in the wombe of the mother, is not deli­uered without great paine, suppose shee conceiued it with pleasure: and shalt thou thinke to part with sinne, which in thee was conceiued with thee, and which since so often thou hast nourished with pleasure, and not to proue the do­lours of the New-birth? No assuredly. In the worke of mans conuersion, there is the contrite spirit, the humbled heart, the mourning weede, the melting eye, the pale coun­tenance, the voyce of lamentation; let not such as feele them, if they find therwith a rending of their affections from their old sins, be troubled; for these are but the dolors of their new birth; and for others who know not these inward humilia­tions and wrestlings of the Children of God, they haue iust cause to suspect themselues, that they haue not so much as the beginnings of Mortification, Regeneration, and spiri­tuall Circumcision.

By the Spirit. The knife by which beastly lusts are slaine to be sacrificed Nature will not destroy our sinfull lusts, they are mortified by the Spirit of Christ, and therefore vve are to nourish and entertaine this Spirit, by the meanes be­fore prescribed. As those Beasts which sacrificed to God vnder the Law, were first slaine by the knife of the Leuite, and then offered to God vpon the Altar; so the Lord Iesus must mortifie our affections by the power of his word and Spirit,Mac. hom. I. before they can be presented acceptable sacrifices to the Lord our God.

Yee shall liue. Temporall life is not the re­compense of righteousnesse, and why? As I spake of death which is threatned, so speake I of life here promised: this temporall life cannot bee the recompense of righteousnesse, for it is common both to the Godly and the wicked. If in this life onely we had hope, 1. Cor. 15. 19 of all men wee were the most miserable, but the life here [Page 181] promised is eternall life, the beginning whereof presently vve enjoy by the Spirit of our Lord, who hath quickned vs, so that wee may say,Gal. 2. 20. now I liue, yet not I, but Christ Iesus liueth in mee, the accomplishment thereof wee looke for hereafter. Thus hath the Apostle set before vs both life and death, he hath shewed vs the way how wee may eschew the one, and attaine to the other: the Lord graunt that according to his counsell wee may make choyse of the best.

Verse. 14. ‘For as many as are led by the Spirit of God, are the Sonnes of God.’

IN this Verse the Apostle subioynes a Confir­mation of his preceding argument:He proues the last part of his preceding ar­gument. in the last part thereof hee hath said, If yee mortifie the deedes of the body by the Spirit ye shall liue: now he proues it. They who mortefie the deedes of the body by the Spirit, or they who are led by the Spirit of God, (for these phrases are equiualent) are the Sonnes of God, therefore they must liue; the necessitie of the consequence is euident of that which followeth, the Sonnes of God are the Heyres of God, heires annexed with Iesus Christ, and the heritage whereunto they are borne is eternall life, therefore of necessitie they must liue.

Here first wee haue to consider what action and opera­tion of the spirit this is,The operation of the Spirit is eyther vniuer­sall extending to all his crea­tures, which distinguisheth the Sonnes of God from other men. The operations of the Spirit are di­uers; hee hath an vniuersall operation, by which he works in all his creatures, conseruing, leading, and directing them to his owne determined ends, for in him euery thing that is, hath the being, liuing, and mouing, as euery creature is made by God, so is it ruled and led by the Spirit according to his appointment.

Hee hath againe a more speciall operation in man, and [...] [...] [Page 184] them backe againe; seauen mightie nations of the Canaanits are gathered before them to resist them and hold them out of Canaan, but the shepheard and leader of Israell steps ouer all these impediments, as if they had not beene in the way, and places his people in the mountaine of his inheritance: and afterward when he concluded to bring his people from Babell homeward to Canaan, he prepared a way for them in the Wildernesse, he commaunded the mountaines to bee made low, and the vallies to be exalted, he commanded the crooked to be straight, and the rough places to become plaine,Comfort. and it was done. This is for our comfort, the Lord who hath taken vs by the hand to lead vs into his holy ha­bitation, shall remoue all impediments that are before vs; though Sathan like a Lyon spoyled of his pray snatch after vs, though he double his tentations vpon vs, and with ma­nifold afflictions compasse vs, though terrible death and the horrible graue stand before vs, threatning to swallow vs by the way, yet shall we see the goodnesse of the Lord in the land of the liuing, and ouer all our enimies shall be more than conquerors, through him that loued vs, and hath taken vs into his owne hand, to lead vs to that inheritance which he hath prepared for vs.

For it is manifest,The beginning progresse and perfection of our saluation is from him. that both the beginning, progresse, and perfection of our saluation is ascribed to the spirit of God in holy scriptures: when we were dead in sinne he quickned vs, when he hath quickned vs, he gouernes and leads vs, and worketh continually in vs till he perfect vs. Thus is he the author and the finisher of our faith, Heb. 12. 2. and all the glory of our saluation is his: as wee cannot begin to doe well without him, so we cannot continue in well doing without him: if he lead vs not, we wander from him, and wearie our selues in the vvay of iniquitie.In that we can not walk with­out a guide, we [...]re warned that we are but babes.

It should serue to humble vs, that wee are pointed out here to be but babes and children, such as cannot goe by our selues, vnlesse we be led by another. As that Eunuch an­swered Phillip, Act. 8. 30. 31 when he asked, vnderstandest thou what thou [Page 185] readest? how can I (saith he) vnderstand without a guide? so may we answere the Lord when he commaunds vs to vvalk in his way,It is good reli­gion to turne Gods precepts into prayers. how can wee O Lord that are but children and new borne babes, walke in thy way without a guide? It is a point of good religion, to turne the Lords precepts into prayers: Send out Lord thy light and thy truth, Psal. 43. 3. let them lead mee, Psal. 143. 10 let them bring mee into thine holy mountaine, and to thy tabernacles. Let thy good spirit lead mee vnto the land of righ­teousnesse. When the Lord threatned that hee would no more goe before the Children of Israel, to lead them as hee had done, Moses tooke it so deepely to heart, that he prote­sted he would not goe one foote further except the Lord went with him: and certainely if wee knew the manifold in­conueniences, whereunto wee shall fall if the Lord forsake vs, wee would neuer enter our feete into that way, wherein wee saw not the Lord going before vs in mercy to lead vs.

Our life on earth should be ordered as was the life of Israell in the wildernesse,We ought to follow our guide as Israell did the Lord in the wilder­nesse. the Lord went before them by day in a cloud, by night in a pillar of fire: when the cloud remoued, they remoued, what way so euer it went, they fol­lowed, where the cloud stood, they camped: thus the Lord led them by two and fortie stations, fortie yeeres in the Wildernesse, though Canaan was not farre from them, yet they entred not into it till the Lord directed them. The Lord hath in like manner (praysed be his name for it) brought vs out of the land of our bondage; he might if he had pleased long ere now haue entred vs into our Canaan, but it pleaseth him for a time to exercise vs, and to haue vs walking vp and downe this Wildernesse. Let vs possesse our harts with patience, and reuerence the Lords dispensa­tion: in the meane time, take heed that the Lord goe before vs, that his word shine vnto vs, as a lanthorne to our feete, and that his holy spirit be our guide to lead vs in his righte­ousnesse: then shall we be sure of a happy end of our iour­ney, when wee liue not as wee list, but vnder the gouerment of the holy spirit; when our rising and lying downe, our [...] [...]

Verse. 15. ‘For yee haue not receiued the Spirit of bondage to feare againe, but the Spirit of Adoption, whereby wee cry Abba Father.’

THe Apostle to strengthen his former argument,A three-fold operation of the spirit in the Sons of God. sets downe a short discription in this and the subsequent verse, of a threefold operation which the spirit maketh in them whom he leadeth: for first, he is vnto them a spirit of bondage, work­ing feare: Secondly, he is a Spirit of Adoption, working loue through the sense of Gods mercy, for hee not onely makes them whom hee leades the Sonnes of God, but intimates vnto their spirits Gods loue towards them, which otherwise was vnknowne vnto them: and thirdly, hee is a Spirit of intercession, making vs to goe with boldnesse to the throne of grace, and call vpon God as vpon our Father. Of the which the first part of his argument is made cleare, that they who are led by the spirit of God are the Sonnes of God, yea, by the testimonie of the Spirit they themselues know that it is so, and therefore in most homely and humble man­ner acknowledge him for their Father. This the Apostle propones in such a manner that hee applyes it particularly to the Godly Romaines, vnto whom hee writeth, Yee haue not (saith he) receiued againe the Spirit of bondage vnto feare, as yee did in the time of your first conuersion; yee haue proceeded further, and haue experience of his other ope­rations, then yee felt him casting you downe with the sight of your sinnes, but now ye feele him comforting you and raising you vp with the sense of Gods loue and mercy to­ward you in Iesus Christ.

The spirit of God is called a Spirit of bondage vnto feare, Why in his first operation he is called a spirit of bondage to fear not as if hee made them in whom hee worketh slaues or bond-men, but because in his first operation hee rebukes them of sinne, in whom hee worketh, and lets them see that bondage and seruitude vnder which they lye, which works [Page 189] in them an horrible feare, but in his second operation he is a spirit of Adoption, making them free who were bound before; comforting them with the sight of Gods mercy, whom before he terrified with the sight of their owne sins, to the one hee vseth the preaching of the Law, which dis­couers our disease; to the other the preaching of the Gos­pell,By the preach­ing of the Law he discouers sin and wrath due to it, which causeth feare. which points out the Physition. As the proclayming of the Law wrought a terrour in their hearts who heard it, so doth the preaching thereof: for who can heare himselfe accursed and condemned by the mouth of God and not tremble? Iohn the Baptist began at the preaching of the Law,Mat. 3. 10. Now is the axe laid to the root of the tree, euery tree that bringeth not forth good fruit shall be hewen downe and cast into the fire: then hee proceeded and poynted out the Lambe of God that takes away the sinnes of the world; by the first hee prepared a way to the second: for his auditours being cast downe in themselues with the threatning, enquired earnestly what shall wee doe then that we may bee saued? and were glad to heare of a remedy. It is out of doubt, that they who are not touched with a remorse for their sinnes, nor a feare of the wrath to come, and into whose hearts neuer entred that care, what shall I doe that I may be saued? haue not knowne as yet so much as the very beginnings of sal­uation.

Wee are not then to thinke here,Hee is not here comparing the godly vnder the Law vvith the godly vnder the Gospell. that the Apostle is comparing the Godly vnder the Gospell, with the Godly vnder the Law, but hee is comparing the Godly vnder the Gospell with themselues; their second experience of the operation of the Spirit with the first, it is true that once (sayth hee) yee receiued the Spirit of bondage working feare, this was his first operation in you, but now yee haue expe­rience of another, and are made pertakers of a more ex­cellent operation, hee is become vnto you a Spirit of A­doption, by whom yee call vpon God as vpon your Fa­ther.

For the Godly vnder the Law were pertakers of this [...] [...] [Page 192] deny that Sarah was his Wife; made Peter deny that Christ was his Lord; this feare made Ionas refuse to goe to Niniue, and made that worthy Prophet Samuel vnwilling to annoint Dauid, for hee feared least Saul should slay him: yet are 3 they so subiect vnto it, that the feare of God at length ouer­comes in them.A seruile feare. The third sort is seruile feare, the obiect whereof is the iudgements of God onely: and this is pro­per to the wicked, they feare the plagues of God, but so that they loue their sinnes, and hates and abhorres euery 4 one that doth snibbe or restraine them in the course of their sinnes.A filiall feare. The fourth is filiall, so called because it is proper to the sonnes of God; they doe not onely feare him for his iudgements,Psal. 130. 4. but loue him and feare him for his mercy: mercy 5 is with thee O Lord, that thou mayst be feared. As for the Di­abolicall feare,A Diabolicall feare. Saint Iames saith the Diuels know there is a God, therefore they feare and tremble; they haue receiued within themselues the sentence of damnation,Iames. 2. 19. they know it shall neuer be recalled, they seeke no mercy, nor shall they obtaine it: and the seruile feare of the wicked shall at the last end in this desperate feare of the damned, finding themselues condemned, without all further hope of mercy, they shall tremble and feare continually.

Of this it is euident that the feare wherof here he speaks is the first part of filiall feare,From what sort of feare are we exempted? namely, a feare of that punish­ment which is due to sinne, and to the godly is an intro­duction, to worke in them feare of God for his mercies, con­ioyned with loue: so then his meaning is cleere, albeit in the time of your first conuersion you were striken with a feare of that wrath which is the recompense of sinne, yet now the spirit of adoption hath not onely released you of that feare of damnation, which you conceiued at the first, through the knowledge of your sinnes, but hath also made you certaine of saluation, and assured that God is become your father in Christ Iesus.

In the wicked the feare of Gods wrath once begunne encreases daily, till it proceede as I spake, to that desperate [Page 193] feare of the damned,In the godly feare prepares a place for the perfect loue of God, and then departs it selfe. but in the godly the feare of Gods iudgements is but a preparation to the loue of God, feare shall not alwayes abide in their harts, for when God shall crowne them with his mercies, and his loue in them shall be perfect, then perfect loue casts out feare: therefore Au­gustine compares the feare of Gods iudgements in the godly to a Needle, that goes through the seame, and prepares in it a place for the thread, which is to remaine: so doth the feare of Gods iudgements goe through the secret seames of the hart, and prepares a place for the loue of God, which shall abide and continue for euer in the godly, when feare shall bee away. The Lord at the first deales hardly with his children,Mat. 15. as our Sauiour delt with the woman of Canaan, whom hee comforted at the last; and as Ioseph entreated his brethren roughly, whom at the last for tender compassion hee imbraced with many teares: but all these terrours and feares wherewith God humbles his owne, are but prepara­tiues to his consolations; at the length hee shall make it knowne to them, that hee is their louing father: as for the wicked, though they haue not suffered from their youth the terrours of God, it is because they are reserued for them.

Neither are they euen now exempted from their owne feares,But in the wic­ked feare of wrath once be­gun encreases till it proceede to desp [...]rate feare. for albeit there were none to reproue them, their owne consciences sends out accusing thoughts to terrifie them; and if at any time they shall heare the word of God faithfully, and with power deliuered vnto them, then doe they much more tremble & feare: for the word strengthens the conscience to accuse and terrifie them, but feare is both the first and last effect it workes in them; and therefore is it that being so oft disquieted with hearing of the word, as Felix was with the preaching of Paul, they are no more de­sirous to heare it, but rather hates it and abhors it, because it testifies no good vnto them, more than Micaiah did to Achab, and so they neuer attaine to his other operation of the spirit, they are not transchanged by hearing, into the similitude of the sonnes of GOD, neither receiues that [...] [...] [Page 196] but [...], that is, not like the strong bloud of God, but the blood of man. But as for the Children of God, they can not be deceiued of their generation, they know that God is their Father, and with greater homelinesse and more free­dome of spirit, yea and surer knowledge they call God their Father, then any son in the world is able to call on his earth­ly Father.

Whereby we cry. No prayer to God without the spirit of God. The Apostle here doth teach vs that it is by the spirit of Adoption we pray vnto God: without that Spirit men may speake of God, but without him they cannot speake vnto God: Prayer is a proper action of the sons of God. The Apostle describing them who are Saints by calling, saith, they are sanctified by Christ; and call vpon the name of the Lord Iesus: hee ioynes these two together, to tell vs that they who are not called by God, and sancti­fied in Christ, cannot call vpon him; as for prophane men it is certain they cannot pray, though they repeat that prayer Our Father which art in heauen, what else doe they but mul­tiply lyes as they multiply words?

Onely the spirit of Adoption teacheth the Children of God to pray:How the godly sometime are transported in Prayer. Prayer is vnto them like that fire Chariot in the which Eliah was carried from earth to heauen; by it they are transported to haue their conuersation with God,2 King. 2. and speake to him in so familiar a manner, that they know not those things which are beside them, neyther see they those things which are before them; being in the body, they are carried out of the body, they present to the Lord sighs, which cannot be expressed, and vtters to the Lord such words as they themselues are not able to repeat againe: and that all this proceeds from the operation of the Spirit who bends vp their affections and teacheth them to pray, is euident by this, that when this holy Spirit intermits or relents his work­ing in them, they become senselesse and heauy hearted, more ready to sleepe with Peter, Mat. 26. 38. Iames and Iohn, than to watch and pray with Iesus, yea suppose it were in the very houre of tentation.

[Page 197] Wee cry, The godly should cry to­gether, not one against an o­ther. &c. The Apostle you see reckons himselfe a­mong others who cryes by this spirit of Adoption; though the children of God be many yet seeing they all are led by one spirit, they should all cry for one thing vnto God: the assemblies of the Church militant on earth should resemble as neere as they can, the glorious assemblies of the Church triumphant in heauen: many are they who followes the Lambe, their voyce is like vnto the voyce of many waters, yet they all sing but one song; so should there be among vs that are Christians, but one voyce, specially when we meet in the publike assemblies of the Church, though wee were neuer so many yet our affections and desires should concur in one,Vnion of de­sires in prayer commended. and all of vs send vp one voyce to the Lord. Wee see that in nature coniunction of things which are of one kinde, makes them much stronger; many flames of fire vni­ted in one, are not easily quenched; many springs of water if they meet together in one, make the stronger riuer, but being deuided are the more easily ouercome.Iames. 5. 16. Saint Iames saith, the prayer of one righteous man auailes much, if it be powred out in faith, what then shall we thinke of the prayers of many? Oh what a blessing might we looke for, if wee could ioyne in one to call vpon God? but now alas, where one with a contrite hart cryes to God for mercy, how many by continuance in sinne cryes to him for iudgement? what meruaile then the arme of the Lord be shortned toward vs, and hee doe not help vs?

As they who resolue to lift any heauie burthen ioyne their hands together vnder it,As many hands lift a burthen importable to one, so 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 hart, ioyne his earnest supplication with the prayers of his brethren, what a blessing may wee looke for? Take heede therefore how you behaue your selues in the holy assemblies [...] [...] [Page 200] though they should neuer bee 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.

Father wee learne here,The Parents of Prayer. that the Parent which begets 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 praier ascends. the vvinges whereby it ascends are feruencie and an heauenly disposition; feruency is noted in the word of Crying, for as in crying there is an earnestnesse of the powers of the body to send out the voice, so in prayer should there bee an earnestnesse of the powers of our soule to send vp our desires. As incense without fire makes no smell, and therefore the Lord commaunded it to bee sacrificed with fire in the Law: so prayer without fer­uencie 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 bee earthly, wee can haue no communing with him that is in heauen; vvee must therefore ascend in our affecti­on, enter within the vaile, if vvee would speake familiarly vvith 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 not at the first, as in the very time of Prayer, Daniell receiued his answer,Dan. 9. 22. 23. yea at the beginning of his sup­plication, as the Angell Gabriell informed him, the comman­dement came forth to answere him, yet shall not the Lord faile in his owne good time to fulfill the desires of them vvho feare him.

Manifold examples of holy Scripture lets vs see that Prayer this vvay powred out vnto God is most effectuall.Efficacie of prayer, euery petition returns with profit. At fiue sundry petitions did not Abraham bring the Lord from fitie to ten? euery petition returnes to Abraham some vantage,Gen. 18. faine vvould Abraham had Sodome preserued for Lots cause: at his first request hee got this answere, that the [Page 201] Lord would spare it for fiftie righteous mens sake, if they might be found in it, but at the last from fiftie hee brings him to ten; as long as Abraham prayed the Lord answered, and for euery petition hee yeelded something to Abraham: and most comfortable is it that the Lord ceases not from answering,Acts. 10. till Abraham ceased from asking any more. When Peter prayed vpon the house top he fel into a trance, and saw a heauenly vision;Mat. 17. when Iesus prayed vpon Mount Tabor he was transfigured; and if at any time the children of God bee transformed from an earthly disposition to a heauenly, they finde in their owne experience that it is in the time of prayer.

Sathan for this cause is a most troublesome enimie to the exercises of the word,Sathan an eni­mie to the Word and Prayer. and of prayer: because the one is the mother, the other is the nurse of all the graces of God in vs; either hee makes men lightly to esteeme the exercise of prayer, or then doth what he can to interrupt them in it: as that Pithonisse interrupted Paul while hee was going to pray,Acts. 16. 16 so hath that aduersary a thousand wiles, whereby ei­ther before prayer, he seekes to diuert them to some other businesse, or in the action to trouble them and diuide the powers of the soule by vncomely and prophane motions: If Iehoshua stand before the Lord,Zach. 3. 1. Sathan shall stand at his right hand to resist him.Gen. 15. Vnlesse therefore with Abraham we driue away the rauening birds from our sacrifice, vnles with the Israelites we stand on Ierusalems wall, with a wea­pon ready in our hand to repell the aduersarie as oft as hee comes to stay the worke of God, it is impossible that our harts can continue in feruent prayer to God.

Yet the restles opposition of the aduersary should not make vs to breake off this exercise of prayer, but the more we finde Sathan angry at our prayers, the more should we be prouoked to pray; if hee felt not himselfe hurt, and his kingdome weakened by our prayers, he would not so busily trouble vs in prayer: yee see hee troubles vs not in such exercises as troubles not him; speake as long as you will of [...] [...] [Page 204] 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, In all the scrip­ture no prayer to Abraham, Moses, &c. nor to Cherubin, nor Seraphin. albeit hee was the father of the faithfull, 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 our Lord into petitions to our Lady,Psal. 6. 1. as if where Dauid saith O Lord rebuke mee not in thine anger, wee were also to say, O Ladie rebuke me not in thine anger,Psal. 4. 1. and O Lord thou art my righ­teousnesse, O Ladie thou art my righteousnesse, and so forth in the rest: but we may boldly say with Bernard, libenter certe gloriosa virgo tali honore carebit, the glorious Virgin is willingly content to want such a honour. The Angell would not suffer Iohn to prostrate before him, doe it not (saith he) I am but thy fellow seruant: Reu. 19. 10. this one of those blessed spirits witnesses to vs in name of all the rest, that it is the will of the Saints of God in heauen, that we 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 their Lord.

Where if that common obiection be brought which Am­brose did obuiate in his time,It is not in the court of heauen as in the courts of earthly kings. 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 vti 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 he who is [Page 205] truely godly speaks vnto God, the Lord shall answere him.

And lastly,Euery tongue and language is sanctified for prayer if we vnderstand it. that the Apostle here ioyneth two words of 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 we 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 tyrannie.They are buil­ders of Babell who speake to the people in a language they vnderstand not That which God powred out as a cruse on the first Babell, that one of them vnderstood not what an­other said, and the people knew not what the builders cra­ued, in the second Babell 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 tenne thousand otherwaies: he is but an hireling and a false Apo­stle, that purposely speakes to a people in a language they vnderstand not. Wee giue thanks to God, who hath deliue­red vs from this most fearefull captiuitie and confusion of Babell.

[...] [...] [Page 208] thou art but a lyar against the holy Ghost, and a wilfull murtherer of thine owne soule, by faithlesse presumption.

The other sort of men are the Children of God,A comfort for weake Christi­ans who are moued by their wants to doubt of this testimo­nie. who because they finde not alwayes within themselues this te­stimony of the Spirit in a like measure, are therefore cast downe and made oftentimes to think they neuer had it: for as none are more ready to boast of the spirit then they who haue him not; so none complaines more that they want him, then they who possesse him. The Children of God in this being like vnto rich worldlings, who suppose they bee possessours of much, yet the great desire of more which is in them, causeth them to esteeme that which they haue as nothing, and therefore comforts not themselues with the lawfull vse of that which they haue, but vexes their spirits with restlesse thoughts for that which they want: euen so it is customable with the Children of God, albeit they haue attayned to a good measure of faith and loue of God, and are euen become rich in the grace of the Lord Iesus, yet are they so desirous of more, that many a time they esteeme nothing of that which they haue, but goe about mourning and complaining that they haue no faith, no loue, no grace, no life; in which extremitie we see that many in their weak­nesse offend the Lord their God.A necessary ad­monition so to mourn for that which we wāt, that wee giue thanks for that mesure of grace which we haue Herein therefore is the Christian to bee admonished that hee keepe mediocritie; to lament thy wants and to thirst for more grace, is a sure token of a spirituall life, but let vs so complaine for that which wee vvant, that wee bee comforted in God for that beginning and little measure of grace which wee haue; re­member that the same mouth of God which commaunds thee to mourne, commaunds thee also to reioyce, we want not matter of both; matter vve haue of mourning for which wee may lament with the Apostle,Rom. 7. 24. O wretched man that I am, who shall deliuer mee from the body of this death? matter of ioy wee haue also in our God, for vvhich vvee may re­ioyce with him and say,Ibid. ver. 25. I thanke God through Iesus Christ: surely it cannot bee vvithout vnthankfulnesse vnto God so [Page 209] to mourne for our vvants, that wee giue not praise to God for the beginnings of grace vve haue.

And for this same effect,This testimo­nie of the spirit is not alway perceiued in a like measure of them who haue it. let vs yet further consider that this testimonie of the Spirit is not at all times enioyed in a like measure, for that were to enioy heauen vpon earth. The Lord therefore doth in such sort dispense it, that sometimes he lets his children feele it for their consolation, and againe with-drawes it from them for their humiliation: when they feele it, they so abound in ioy that all the terrors and threat­nings of Sathan, all his promises and allurements are despi­sed of them, and trodden vnder their feete; they sing within themselues that glorious triumph of the Apostle,Rom. 8. 35. who shall seperate vs from the loue of God, but this ioy proceeding from the fulnesse of faith, continues not, the voyce of the Spirit of adoption waxing somwhat more silent, feares and doubts succeedes in that same heart which before abounded with ioy, and this for our humiliation.

But now in this estate least the Children of God be dis­couraged by the silence of the testimonie,Cōfort against spirituall de­sertions. let them first of all haue recourse to the forepast working of God in them, let them call to minde with Dauid the dayes of old, remem­ber their ioyfull songs by which they haue praised GOD, their humble prayers by which many a time they haue got­ten accesse to the throne of grace, and these heauenly mo­tions which haue replenished their soules with ioy, and so of the former footesteps of his grace, let them discerne his presence euen then when they cannot perceiue him. And next let them consider that the godly in the time of their desertion, which is their spirituall disease, are euill iudges of themselues, for they perceiue not that which they possesse: there may bee an invincible hope of mercy in that soule wherein for the present there is no hope of mercy; and this all the Children of God may make in their owne experi­ence; for whereof I pray thee hath it come, that thou a weak man hast foughten so long against principalities & powers? [...] [...] [Page 212] the Lord had reserued mercy for vs, wee should bee made like vnto Sodome or Gomorrha, Isai. 1. 9. but now the lots are fallen to vs in pleasant places, and we haue a fayre heritage. Bles­sed bee the God of our saluation from henceforth and for euer.

If wee bee Children. The Sons of God cannot but liue because they are the heires of God. As for the Apostles order in these words, wee are to remember that the Apostle here insists in the confirmation of that part of his reason, that they who are the Sonnes of God shall liue. Now hee lets vs see the necessitie thereof, the Sonnes of God are the Heyres of God, and the heritage whereunto they are borne is eternall life, therefore of necessitie they must liue.

Wee haue here first to consider that high preferment whereunto wee are called in Christ,Gods goodnes is shewed to all his creaturs, but his inheritance is res [...]ued to his Sonnes. not onely to bee the Sonnes of God, but declared also to be the Heyres of God. The heyre in a familie hath this prerogatiue, that albeit the hand of his Father bee not closed from giuing good things vnto others, yet the inheritance is reserued for him. As A­braham gaue gifts to the Sonnes of Keturah, Gen. 25. but kept his best things for Isaac, so the Lord our God shewes his great bountifulnesse,Mat. 5. 45. in that hee makes his Sunne to shine, and his raine to fall downe vpon the vniust, no lesse than the iust, yet herein stands the comfort of his children, that hee reserues his best and most excellent things for them. Ney­ther is it his creatures that hee giues to them in a portion, hee giues himselfe vnto them; as he promised to Abraham, so he perfermes it to all the seed of Abraham; I am thy ex­ceeding great reward: and therefore doe the godly so craue him, that without him nothing can content them, O Lord thou art my portion (said Dauid. Psal. 119. 57) My Soule saith to the Lord, thou art my portion (said Ieremie. Lam. 3. 24.) But as for them, who can content themselues with the gifts of God, suppose they ne­uer inioy himselfe, they declare they are but Seruants, who are not to bide in the house for euer, and not the Sonnes of God.

[Page 213] Againe,All the sons of God are his heyres and yet the inheritance is not dimi­nished. wee haue to marke here, that albeit the Lord haue innumerable sonnes yet are they all his Heyres. No Monarch in the world can beautifie his children with this priuiledge, as to make them all his heyres, and not diminish his Empyre; but the Lord herein declares the riches of his glorious inheritance, that all his sonnes are his Heyres, and yet the inheritance inioyed of many is not the lesse. Ney­ther are wee to thinke this impossible, for seeing the Lord hath endued the Sunne in the firmament with this proper­tie, that albeit the light thereof be communicated vnto ma­ny,Aug. de verb dom. in Euan. yet is it not the lesse in it selfe: plurium oculos pascit, & tamen tanta est, quanta erat & illi pascuntur, & illa non mi­nuitur: Ioan. ser. 64. it feedes the eyes of many, they are nourished, and it is not diminished: may wee not much more thinke that the heauenly light communicated to many, shall for all that not be impared? In earthly inheritances it is so the moe be pertakers of them, the lesse they are, but it is not so in the heauenly, there needes no strife among the brethren for diuision of the inheritance, for the rich portion of one shall be no preiudice to another.

Neyther shall wee that are called to bee the sonnes of God in this last age of the world,They who wer born in the first age of the world shall not be perfected without vs. suffer any preiudice that many hundred years before vs, some haue been entred heires of that kingdome, God prouiding a better thing for vs, that they without vs should not bee perfected. Adam the first that euer was made the sonne of God by creation,Heb. 11. 40. and afterward the first sonne of God also by regeneration, together with the rest of those faithfull Patriarches that followed him, hath in regard of years long before vs inherited the promises, yet shall it not preiudice them who in the last age of the world are called to the fellowship of the faith of Christ; yea, hee that shall bee the last borne sonne of God in the earth by regeneration, shall also bee pertaker of this priui­ledge of the inheritance. And this should greatly encourage vs to serue our God, considering that how euer many [Page 214] of our brethren be entred before vs, whose example should confirme vs, yet the portion prepared for vs, shalt not be the lesser.

There is also another difference:In earthly in­heritances the father dyes or the sonne in­herit, but here the sonne must dye, or else hee cannot inherit. for in the earthly inhe­ritances the father must first die, before the son come to the full possession thereof; but in the heauenly wee our selues must die, that wee may possesse the inheritance. For our father is the auncient of dayes: the heauens are the workes of his hands, they shall perish, but hee doth remaine: they shall waxe old as doth a garment, but hee is the same, and his yeeres shall not faile. Psal. 102. 26 Hee is the father of eternitie, in whom there cannot fall so much as a shadow of change, farre lesse is hee subiect to death: but as for vs, by suffering death we must enter into our kingdome; wee cannot see him so long as wee liue, nor be satisfied with his image, till wee awake: therefore should the day of death be a ioyfull day vnto vs, because it is the day of our entrance to our inheritance. Vnnaturall worldlings reioyce at the death of their Parents,Psal. 17. 15. because by it they come to the heritage, they carry merri­est harts within them, when they put on their blackest gar­ments; but as for vs, wee should reioyce at the day of our owne death, it is not the day of our sorrow as naturall men accounts it, but the day of our delight, in the which we en­ter into the fruition of our heauenly inheritance.

Hee cals vs not onely the Heyres of God, Theophilact. but annexed Heyres with Iesus Christ, that so he may shew, Nos grandes futuros haeredes, Christs two-fold right to the inheritance and how in the second on­ly we are an­nexed with him that wee are to be great heyres. The Lord Iesus hath a twofold right to his fathers inheritance: one by his eternall generation, and so hee is the heyre of God, in a manner proper and peculiar to himselfe onely: the other hee hath by conquest, for by the merit of his death he hath conquered eternall life for all his brethren: and this right he communicates vnto vs, whereby we also become heyres, annexed with him: in the first hee admits no companion, in the second, hee cals vs to be pertakers with him.

[Page 215] And this serues vnto vs,How all these great mercies should prouoke vs to walke worthy of our heauenly vo­cation. not onely for a speciall comfort in the houre of tentation, and day of death, as wee marked before, but should also prouoke vs to answere the heauenly vocation by a holy disposition: seeing wee are the sonnes of God, shall wee not resemble his image? seeing wee are called to be heyres of an heauenly inheritance, shall we any more minde earthly things? Farre be it from vs, that wee should be prophane like Esau, Gen. 25. 2 Tim. 4. who sould his birth-right for a mease of pottage; or like Demas wee should forsake the fellowship of our brethren,Phil. 3. 8. 9. and imbrace this present world: but let vs rather with the holy Apostle, account all things to be but doung, in respect of the excellent knowledge and fellowship of our Lord Iesus. Seeing Christ must be our comfort in death, when all other comforts will fo [...]sake vs, let vs make him our ioy and pleasure in life, that so both in life and death he may be an aduantage vnto vs: for these things, for which miserable worldlings forsake their God, shall in the end forsake them. Let a couetous man see in the houre of his death, those treasures of Gold and siluer which hee fought in his life more than God, and they shall be no more pleasure to him, than was those thirty peeces of siluer to Iudas, which hee tooke in exchange of Iesus Christ. Present a spoonefull of Wine to the drunkard, whose bellie was his God in his life time, and hee shall not be able to receiue it. Let the harlot stand at that time in the sight of the whoremonger, shee may encrease his sorrow, and terrifie his conscience, but shall not render him comfort. Yet these are the strange Gods after which most part of the world goes a whooring: but let vs not cast in our portion among them; we are pertakers of the heauenly vocation, called to bee the sonnes and daughters of the liuing God; blessed shall we be if we walke worthie of our calling.For Sathans silly offers are not to be com­pared to these high mercies whereunto God hath cal­led vs in Christ

For we see here whervnto we are called, by adoption we are made the sons of God, and brethren of Christ: of rebels, we are made the seruants of God, yea more than that, the [Page 216] friends of God,Ioh. 14. 15. hence forth call I not you seruants but friends, yea more than friends, he hath made vs brethren, hee that sanctifieth, Heb. 2. 11. and they who are sanctified are all one, wherefore he is not ashamed to call them brethren: O wonderfull comfort! the Father cryes from heauen,Mat. 17. 5. this is my beloued Sonne in whom I am well pleased, heare him: the Sonne againe speak­ing to vs on earth saith,Ioh. 20. 17. I goe vp to your Father, and my Fa­ther, hee that is my Father is also your Father, therefore goe yee vnto him, and call vpon him as your Father. O qualis ille dominus, qui omnes seruos suos facit amicos suos, & quod multo maius est fratres suos: O what a sweet Lord is hee who makes all his seruants his friends, and which is much more his brethren. Surely the yoake of Christ is easie,Mat. 11. 30. and his burthen is light, we are called to be annexed pertakers with him of all the good that is in him. The Lord therefore more and more confirme vs, that despysing all the subtill offers of Sathan, whereby he would steale vs away from the loue of Christ, and delighting in that high dignitie, whereunto we are called, our harts may cleaue to the Lord for euer, without seperation.

Verse 17. ‘If so be wee suffer with him, that we may also be glorified with him.’

THE mortification of a Christian,The mortifica­tion of a Chri­stian consists in two things. whereunto the spirit of GOD so frequently exhorts vs, consists in these two, first in a subduing by a holy Discipline our inordinate lustes, which naturally rebell a­gainst the law of God: secondly, in a patient bearing of the Crosse of Iesus. In the first part of the Chapter, the Apostle hath exhorted vs vnto the one, and now in the second, by many arguments he strengthens vs against the other: vnlesse wee make some profit in the first point of mortification, it is certaine we shall neuer pro­ceed to the second. For the life of one affection is far lesse [...] [...] [Page 220] preuailes most to make man impatient, and so driue him to blaspheme God. And therefore most of all wee are to con­firme our weakenesse against the crosse, since in it the eni­mie of our saluation placeth his principall strength. Let vs hearken to the Apostle, who as a minister of Iesus indeede, and a heauenly Phisition, sent to vs from the Lord our God, doth here temper the bitter waters of Marah, and make them sweet vnto all the Israell of God.

The first argument of comfort is set downe in this lat­ter end of the 17.The first prin­cipal argument against the crosse is from the end of our afflictions. Verse, and it is taken partly from the nature of out sufferings, they are sufferings with Christ, and partly from the end thereof, which is to raigne with Christ in glory. Here first we learne that suffering must goe before glory: the husband-man must labour before hee receiue the fruits, 2. Tim. 2. 8. neither is hee that striueth for a maisterie crowned, ex­cept hee striue as hee ought. The prince of saluation was con­secrated by affliction, it behoued him first to suffer and then to enter into his kingdome. All that professe him are de­sirous with the sonnes of Zebedeus, to sit some at his right hand, and some at his left, but are not so content to drinke of his cuppe, and be baptised with his baptisme. Volunt omnes te frui, Bernard at non ita & imitari, conregnare cupiunt, sed non compati, they would all enioy thee, knowing that pleasures for euermore are at thy right hand, but are not content to follow thee, they all desire to raigne with thee, but not so to suffer with thee: but this is a preposterous way, it is to diuide those things which the Lord here hath ioyned to­gether, except first we suffer with him, we shall not hereaf­ter raigne with him.

Secondly,Different cour­ses of the Chri­stian & world­ling. let vs marke here the different courses of the Christian and worldling, the Christian by temporall trou­ble goes on to eternall glory, the worldling by temporall glory goes on to eternall shame. If yee goe to the Schoole of Iesus, the first ABC of religion taught you there, will bee this,Mat. 10. 38. If any man will be my Disciple, let him denie himselfe take vp his Crosse and follow mee: if yee goe to the Schoole [Page 221] of Sathan, the first ABC of Atheisme taught there is this, All the kingdomes of the world will I giue thee, if thou wilt fall downe and worship mee. The Lord Iesus through light and momentanie afflictions, leades his children to an infinite waight of glory; but Sathan through the present perishing pleasure of sinne, leades his miserable captiues to euerlast­ing paine:Mat. 5. therefore it is said of our Sauiour of the one, bles­sed are yee that mourne for yee shall be comforted, and of the other,Luke. 6. 25. w [...]e bee to you that laugh now, for yee shall waite and weepe.

As there is no comparison betweene these two,The end of the Christian is better than his beginning, not so with the worldling. so blessed shall wee be if wee make choyse of the best. Moses estee­med the rebuke of Christ, greater riches than the treasures of Egypt; because he had respect to the recompense of re­ward: and shall not we reioyce in our present afflictions, considering they are the way vnto our glory? if wee sowe in teares, wee shall reape in ioy. The end of the godly is better than their beginning, for the light of the righteous encreaseth more and more, like the Sunne vnto the noone day, they begin with teares, and they end with ioy: but the light of the wicked is like vnto the light of a candle, it shineth for a while, and incontinent ends in stincking smoake: as Belta­sars banquet was concluded with a cuppe of wrath, so all the pleasures of the wicked ends in paine. At that banquet in Cana, the Lord Iesus brought in the finest wine hind­most, but Sathan doth with his miserable banquetters, as the gouernours of that feast speakes, hee presents his best first, and after when they haue well dronken, brings in that which is worse; in the entry he presents the deceitfull pleasures of sinne, but doolefull and lamentable is their end: for what bet­ter portion can he giue vnto them, than is prepared for him­selfe? he is reserued to blacknesse of darknesse, tribulation, and anguish of Spirit, terrour and horrible wrath, shame and endlesse confusion is prepared for him, and all those who are portioners with him.

[...] [...] [Page 224] owne bloud, that fruitful Vine which hath sprung out from that blessed stock Iesus Christ, the more it was cut by the bloudy kni [...]e of cruell persecuters, the more hath it flou­rished.

Againe,The wicked haue crosses, but not Christs Crosse. wee haue here this comfort, that the sufferings of the godly are sufferings with Christ. There is no man in the world, who wants his owne crosse; euen they who haue their fattest portions in earth haue it not without ma­ny sorrowes, by vertue of that cursse, in the sweat of thy brow shalt thou eate bread, G [...]. 3. 19. till thou returne to the earth: and herein they are but miserable,Barn. apol ad Abbat Clun. vae portantibus Crucem & non se­quentibus Christum, woe is vnto them, who beare the crosse and follow not Christ; comfortlesse, fruitlesse and endlesse will their sufferings be▪ But as for the Godly, they are suffe­rers with Christ, they suffer not alone; if Ioseph goe to the prison, the Lord shall goe with him; if the three Children goe to the fire, the fourth like the sonne of God shall goe with them.The three per­sons of the Tri­nitie are said to suffer with the Godly. God the Father protests that in all the troubles of his Children hee was troubled, and that he hath such a tender feeling of their afflictions, that hee who toucheth them, toucheth the apple of his eye: and the Lord Iesus the sonne of God, when his Saints at Damascus were persecu­ted, cryed from heauen to the persecuter, Saul, Saul, why perse [...]cutest thou me. Acts 9. 4. And as concerning the holy Ghost, the Apostle testifies,1 Pet. 4. 14. Blessed are yee if yee be railed vpon for the name of Iesus, for the Spirit of God and of glory rests on you: which on their part is euill spoken of, but on your part is glori­fied. Cir. [...]atec. 16 Thus wee see, quam magnos habeamus commilitones, how great and strong fellow-warriours wee haue to assist; the Lord being so present with vs,Cip. lib. 2. epist. 6. non vt seruos suos spectet tantum, sed vt ipse luctetur in nobis, that hee doth not onely behold his seruants in their conflicts, but hee himselfe also doth wrestle in them.

Where for our further comfort,Three things required to make our suffe­rings sufferings with Christ. if any man be desirous to know, whether if his sufferings be sufferings with Christ, or not, let him consider these three things: first, how Iesus [Page 225] receiued the Crosse as a cuppe giuen to him out of his Fa­thers hand, neither looking to Iudas that betrayed him, nor to the Iewes that pursued him. Secondly, hee receiued it not grudgingly nor impatiently, but with an humble sub­mission of his will, to the will of his Father. Thirdly, hee suffered for this end, that he might abolish sinne, and destroy him who had the power of death. If these three concurre in thy sufferings, thou mayest be sure they are suffrings with Christ: first, if passing by the instrument of thy trouble, thou looke to the hand of God, tempering and giuing it vnto thee: secondly, if thou receiue it with a humble sub­mission of thy spirit to him who is the Father of Spirits: and thirdly, if it worke in thee a mortification of thy sinfull lusts and affections.

And of this we haue to make our vse in all our afflicti­ons inward,Comfort a­gainst inward Afflictions. or outward: and first concerning inward af­flictions, if at any time it please the Lord to exercise vs with fearefull agonies of Conscience, let vs looke vnto GOD, who killes and makes aliue, who casts downe and raises vp; let vs for a while beare his indignation, he abides but a mo­ment in his anger: if we finde that by them wee are more humbled, wakened out of securitie, and stirred vp more feruently to pray, and that the life of sinne is weakened in vs, let vs be out of all doubt, that these inward troubles are sufferings with Christ; whose soule for our sinnes was hea­uie vnto the death, and his body did sweat blood, through the vehement anguish of his spirit.Comfort a­gainst outward Afflictions which wee suf­fer either in name, And as for outward suf­ferings, they are either such as concernes our Name, our goods, or our persons. As for those which concerne our name: it is a singular pollicy of Sathan, to beare downe the children of God, in the estimation of others, vt qui conscien­tiae suae luce clarescunt, alienis rumoribus sordidentur, Ambrose. that they who are glorious in the light of their owne conscience, may be made filthie by the false reports of others, and so made vnprofitable to doe others the good that they would: but let vs in such tentations learne from Dauid, to looke vnto [Page 226] God, and not to Shimei, vsing the vndes [...]rued contumeli [...]s of men, as profitable meanes to worke in vs that inward humiliation, which our man [...]fold sinnes, though not against man, yet against God requireth of vs: so shall we suffer with him, who being the innocent Lambe of God, sustayned neuerthelesse great contradiction of sinners, reproched to be one possessed with a Diuell, notwithstanding that hee was the very sonne of God, filled in his manhood with the holy Ghost.

And as concerning the losse of worldly goods,Or in our goods. who euer bee the instrument, learne thou to take it as a cup out of the hand of thy heauenly Father, after the example of Iob, who passing by the Sabeans and the Caldeans, looked to the hand of God, the Lord hath giuen, and the Lord hath taken, Iob. 1. 21. (saith hee) blessed be the name of the Lord. It is not for lacke of loue that the mother withdrawes from the Childe the vse of the pappe, but that shee may acquaint him with stronger meat: and if the Lord take from vs these transito­rie things, it is not because we are not beloued of him, but that we may set our harts vpon those things which are more waightie and permanent; which if wee doe then are our sufferings, sufferings with him, who being rich became poore, that in all things we might be made rich in him.

And the same are we to doe in those troubles which we sustayne in our bodyes:Or in our persons. for if (as the Apostles sayth) wee haue had fathers of our bodies who haue corrected vs,Heb. 12. 9. and we haue giuen them reuerence, should we not much rather be in subiection to the father of Spirits, that we might liue? and if we can yeeld our bodies to phisitions to be cut or burnt at their pleasure, how much more should wee submit them to the Lord in all humble contentment to be chastised, as he will? seeing hee protests himselfe hee doth it not, but for our singular profit, that wee might be pertakers of his holines.

We shall raigne with Christ. In trouble it is expedient to looke vnto the end thereof. Worldlings wrestles for their corruptible crowne, as vncertaine whether they shall obtaine it or no, but it is not so with the Christian, we runne not as [Page 227] vncertaine, we are sure that if we suffer with Christ, we shall also raigne with him: though for the present no trouble bee sweet, yet is the end thereof most comfortable; and we are by the eyes of faith to looke vnto it, least our present mani­fold tentations driue vs vnto impatience, for as he that going through a strong running riuer is in danger to fall & drowne by reason of the dissinesse of his braine, vnlesse he fixe his eyes vpon the bancke; so shall we be ready to faint in affli­ction, vnlesse we looke to the comfortable end thereof. If we shall looke to Lazarus vpon the dunghill, and Ioseph in the prison, what can wee iudge them to be but miserable men? but if we consider their end, we shall see the one in Abrahams bosome, and the other raigning in great glory vnder Pharoah in Egipt; then shall wee say, verely there is fruit for the righteous, and we shall find it true, which here the Apostle saith, that if we suffer with Christ, we shall also raigne with him.

Verse 18. ‘For I count that the afflictions of this pre­sent time are not worthie of the glory to be reuealed.’

THe Apostle here subioynes an amplification of his first argument:Amplification of the first prin­cipal argument. wee shall not onely (saith hee) raigne with Christ, but raigne in such a glory, as doth so farre surmount all our present sufferings, that if they be weighed together in a balance, the one shall bee found but light in regard of the other.

For I count. He that tasted both of present sufferings and of glory to come, giues his iudgement here of both. The word the Apostle vseth here, imports thus much, after reasoning I conclude, or, after iust recko­ning this is the summe which I collect and gather: here then are two circumstances which great [...]y amplifies his purpose, one that hee sets not downe this as an vncertaine opinion, but as a most sure conclusion gathered out of good reason. And againe that it is the conclusion of such a one, as by [Page 228] experience knew both: what experience the Apostle had of our present suffering, hee telleth vs, 2. Cor. 11. what expe­rience he had of the glory to be reuealed, he tels vs, 2. Cor. 12. so that his words wee are to consider this way, let other men count and reckon as they will, this is my reckoning, who haue proued them both, there is no comparison be­tweene them. What knowledge hee had of the weight of our present sufferings, he tels you by a three-fold vniuersa­litie: first, that hee had suffered all kinde of crosses, hunger, thirst, cold, nakednesse, rods, stonings, imprisonnings: se­condly, that he suffered in all places, in the sea, in the land, in the citie, in the wildernesse, where euer he came to preach the Gospell, there was he persecuted, by some one sort of trouble or other: thirdly, that hee suffered of all sorts of persons, both of the Gentiles, and of his owne nation, both of open enimies, and of false brethren. Againe, as for his ex­perience of the glory to be reuealed, hee tels you how hee was taken vp into Paradise, and there heard such words as cannot be reuealed.The one he ta­sted in his iour­nie from Ieru­salem to Illiri­cum, the other in his iourney from earth to heauen. This conclusion therefore is the more to be esteemed of vs, because he who giues out this iudge­ment of the excellency of the one aboue the other, is such a one, as had experience of them both, hee made a iourney on earth from Ierusalem to Illiricum, all which way prea­ching the Gospell, he suffered many afflictions; he made another iourney from earth to heauen, whether in the body or out of the body hee could not tell, and there he saw that inutterable glory: and comparing with himselfe these two together, hee giues out this for a finall sentence, that all our present afflictions are but light, in respect of that infinite weight of glory to bee reuealed. As for worldlings wee are not to stand vpon their testimonie, for as hee cannot giue ou [...] right sentence between two parties that heares not both their causes, so cannot the worldling who knows somthing both of the pleasures and sorrows of this life, but nothing of the ioyes which are to come, consider how farre the life to come is to be preferred before this: and therfore albeit in [Page 229] the conclusions of his heart hee giue out sentence in fa­uours of the life present, we are not to regard it, because he hath not heard nor considered, that which tends to the com­mendation of the other.

Wee see then here,How the cer­taintie of the glory to come mittigates our present trouble. how that our strength in trouble is greatly encreased by the sight, at least by the certaintie, of that glory which will be the ende of our trouble: this sight made the Apostle count light of his present sufferings: let Stephen haue his eyes in prayer to see the Heauens opened, and Iesus standing at the right hand of God, and hee shall not bee moued with the stones which the Iewes violently throw at him: let Moses see him who is inuisible, and hee shall not feare Pharaoh; let him see that recompense of re­ward, and he shall be better contented to suffer rebuke with the people of God, than to enioy the treasures of Egypt: this is that which made the Martyres stand exulting and re­ioycing, euen then when Infidels tormented their bodyes. If they had beene in the body, they had felt the paine, and it had disquieted them,Ber. in. Cant. ser. 61. nunc vero non mirum si exules a cor­pore, dolores non sentiant corporis, but now no meruaile that being out of the body, they felt not the dolors of the body: and where thinke yee was then the soule of the Martyr? certainely in a sure place, euen in Petra, in the rocke of in­uincible, in the bowels of Christ, non sua sentit, dum Christi vulnera intuetur, hee feeleth not his owne wounds, while as stedfastly hee fixeth his eyes vpon the wounds of Christ, neyther will hee be afraid for the losse of this life, who hath laid hold vpon eternall life, and is made sure of a better.

Let vs therefore pray vnto God diligently,It should make vs despise both the threatnings & allurements of men. that our eyes may be opened, to see the riches of that glorious inheri­tance, that as wee speake and heare of it, so in like manner wee may see and feele it, for the sight thereof makes all trouble easie, yea causeth the bitternesse of death to passe away if: the world threaten vs with her terrours, let vs re­member they are not comparable to Gods terrours;Mat. 10. 28 let vs not feare them who killeth the body and are able to do no more, [...] [...] [Page 232] faint vnder trouble, Can ye not suffer with me one houre? It was the comfort that Athanasius gaue to the Church in his time, that Iulian should be but Nubeculo cito transitura, a stormy little cloud, that vvould quickly passe by; and it is certainely true both of our troubles, and of all the instru­ments thereof, let vs waite a while on our God with pati­ence, and vve shall see them no more,

This shortnesse of our afflictions depends vpon the breuitie and vanitie of our life,How our life is but the life of a moment. which in the estimation of Gods spirit is so short and vaine a thing, that he vouchsafes not the name of life vpon it, without some restriction. In­deed it bewitcheth vs so, that in our false imagination wee conceit there is more soliditie and continuance in one yeere that is before vs, then in tenne that are past by vs; the time which is past is gone away like a thought, and that which is to come we thinke it longer, then indeede by ex­perience wee shall finde it. But the spirit of God, who best knowes it, giues vnto it the name of life as I said with a re­striction, hee calles it a momentanie life, it is but a moment wherein we liue, if we iudge aright we haue no more: for as for the moments which are past, they are dead to thee, and thou to them, and as for the moments which are to come, they are vncertain, and thou canst not be said to liue in them; so that no more is left to thee wherin thou canst truely say I liue, but a moment, and this also must shortly goe away and giue place to another, that so by succession of moments one vnto another, thy silly life may be prorogued for a while.

But this shall yet better appeare,Sacred simili­tudes, by which the holy Ghost shadowes the vanitie of our present life. if wee consider those similitudes by which the spirit of God describes the vanitie of this our mortall life. Patient Iob compares the life of man vnto the weauers shuttle, which scarce is in at the one end of the webbe, when it is out at the other, and hee that lookes vnto it,Iob. 7. 6. can hardly perceiue it. He compares it also to the winde,Iob. 9. that quickly flyeth by vs; and to the cloud, which speedely vanishes; to a Post that runnes diligently and rests not till he come to his end; to an hungry Eagle in [Page 233] the aire, who seeing her pray a farre off flyeth speedely vpon it;Iob. 14. to a flower that flourishes at once, but withers inconti­nent; and last of all to a ship sayling in the sea before the winde, which for the present is seene, but within short space appeares no more, yea doth not leaue behinde her any foot­step or token that any such thing was there; and as it is with them who saile in her, that how euer they change their action, yet goe they on in their course toward their wished hauen: so is it with vs, doe what wee will, whether wee eate, or wee sleepe, wee are hasting alway toward our ends. The Psalmist againe compares our life to a spanne or hand breadth:Psal. 90. to the grasse which groweth vp in the morning, and is cut downe in the euening: to a sleepe which slippes away before wee can know what were doing in it: to a dreame, which of all things is most fickle and vaine: to a thought, which is not well begunne, when it is ended: and last of all to a declyning shadow, as is the shadow of the Sunne in the setting, which a man shall see on the toppe of a mountaine lesse and lesse, vanishing till it be no more. The Apostle S. Paul compares our life to a race, and S. Iames compares it to a smoke or vapour.

Thus we see how little the spirit of God esteemes of that,The pleasures of this life are worme-eaten. whereof all the sonnes of Adam accounts so much. Our sinne hath shortened our dayes, and made them miserable; the pleasures of this life are worme-eaten, and the glory of flesh is but like the gourd of Ionas, which the one day growes vp, and the next day is consumed by the wormes. If Salomon who proued all the pleasures this life could yeeld, after tryall of them, cryed out all is vanitie; if Iob when his wealth had worne from him, looking to his forepassed dayes was compelled to conclude,Iob. 14. 5. I haue had for inheritance the months of vanitie: what, shall wee looke to finde more comfort in this wretched life, than those men of God before vs haue found? let vs not thinke it, if wee seeke our comfort in her perishing gaine or glory, we shall lament at the last; we haue fished all night, and haue taken nothing; wee haue [...] [...] [Page 236] former seauen yeeres of plenty, so shall the endlesse sor­rowes of the vvicked, make all their former pleasures to be forgotten: the dayes shall come vpon them, in the vvhich they shall say, I haue no pleasure in them. Oh that men could consider this double losse they incurre by continu­ing in their sinnes; Esau sold his birth-right for a mease of pottage; and Adam lost paradise for an apple; and thou more to be lamented, that becomes not wise by their example, looses like a foole that glory to be reuealed, for a floure: for what better are the best things of the world, than the floure of the Rose, vvhich vvanteth not the owne thornes, and vermine; being plucked in the garden it vvithers in thy hand before thou canst bring it home to thy house; and yet for the like of these thou doest forgoe those things which are aboue, and more then that redeemes those shadowes, by bringing vpon thy selfe that infinit weight of wrath, vvhich is to be reuealed vpon all the children of disobedience.

Of the glory. The end of our present sufferings here vve see it is glory. Yee shall weepe and lament (saith our Sauiour) and the world shall reioyce, Iohn. 16. 20. yee shall sorrow, but your sorrow shall be turned into ioy. Sometime God giues his children notable comfort before trouble,Comfort comes some­time before trouble, some­time in trouble, but alway after trouble, to the godly. as Elias receiued a double portion before his forty dayes fasting; Peter, Iames and Iohn saw the glory of Christ transfigured on Mount Tabor, be­fore they saw his fearefull and bloody sweat in the garden; it pleased the Lord by the sight of the one to confirme them, that the sight of the other should not confound them. Some­time againe the Lord in the middest of trouble giues his children such comfort, as deuoures all their present sor­rowes; to Peter in the prison there appeared an Angell, and a light shining round about him; and Iacob banished from his fathers house, sees a more comfortable vision at Bethel, than any that euer he had seene at home: but albeit the Lord deales not alway with al his children, as he did with these, yet are they all sure of this comfort, glory shall be the end of their sufferings.

[Page 237] To be reuealed. Our glory is prepared but not reueled. The Apostle calleth it a glory to be re­uealed, hee telleth vs in another place, that it is prepared al­ready, yea, it was prepared before the foundation of the world,Aug. de San­ctis. ser. 46. but it is not yet reuealed: beatitudo illa comparari hic potest, possideri non potest, that felicitie may bee obtayned here, but cannot be possessed here. Ne ita (que) quaeras in via, quod tibi seruatur in patria, seeke not therefore that in the way, which is keept for thee, till thou come to thy coun­try: let vs possesse our Soules in patience, waiting for that, which in this life is neyther reuealed, nor can be possessed. Moses besought the Lord to shew him his glory,Exod. 33. 18 and he re­ceiued this answere, No man can see it and liue: and when that glory filled the Tabernacle,Exod. 40. 34. it is said, that Moses could not enter into it. Seeing it is so that our wretched nature can not abide that glory, and we cannot liue and see the Lord, let vs prepare our selues with ioy and contentment to dye, that wee may see him.

And in the meane time,Yet by the glo­ry reuealed we may iudge of that glory which is not reuealed. by that glory which God hath reuealed in his works, let vs iudge of that which is not re­uealed; if these workes of God which wee see, bee so beau­tifull, what shall we thinke of those wee see not? out of all doubt, among all the workes of God, those which are inui­sible,Aug. de temp. ser. 99. are most excellent, as the body of man is a beautifull workmanship, but not comparable to the soule. This glory I account it the highest degree of eternall life: the first is, Righteousnesse; the second, Peace; the third, Ioy; the fourth is Glory: Righteousnesse breeds Peace, and Peace breeds Ioy, and our Ioy shall be crowned with glory: if the doing of the workes of righteousnesse bring such comfort to the minde, as the Godly find in experience, how shall our com­fort abound when we receiue the reward of righteousnesse, which is Glory?Ber. in Cant. Ser. 47. Si sic bonus es quaerentibus te, qualis es asse­quentibus? if thou Lord be so good to them who seeke thee, what shalt thou bee to them who finde thee?God is good to them who seeke him, much more vnto thē who finde him. wee may be assured that these first fruites of the Spirit, and the earnest of our heauenly inheritance, wherin now stands our greatest [...] [...] [Page 240] the Lord face to face, and shall in such sort behold his glory, that wee shall be transformed into it. This change as wit­nesseth the Apostle, is begun by that sight of God which we haue in the Gospell, for euen now we beheld as in a mir­rour the glory of the Lord with open face, and are changed from glory to glory by the same image, by the spirit of the Lord, but in heauen this change shall be perfected, and wee shall be fully transformed into his holy similitude, so that nothing shall be left in vs, but that which is his owne workmanship. O how hath the Lord magnified his mercy towards vs! hee hath raised our honour from the dust, and deliuered our soules for the lower hell, and hath made vs to sit with him­selfe in the highest places, where wee shall be filled with the ioyes which are at his right hand; we shall drinke of the riuers of his pleasures; in his light we shall see light, and be transchanged by the light of his countenance.

Moses was fortie dayes with God vpon Mount Sinai,Fortie dayes company with God changed the face of Moses, how much more, &c and his face shined so brightly, that when hee came downe the people of Israell might not behold him; if fortie dayes remayning with God did so transchange him, how shall we be changed, who shall for euer abide with him, & neuer any more come downe from him? Our Sauiour Christ saith, that the face of the iust shall shine in that day, like the Sunne in the firmament. O what glory shall be among them all, when the glory of one shall be like the brightnesse of the Sunne? et qualis tunc erit splendor animarum, Aug. ad frat. in Erem. quando solis habebit cla­ritatem lux corporum? and when the light of their body shall be like vnto the light of the Sunne, how great thinke ye [...] shall be the shining light of the soule?If our bodyes shall shine as the Sunne, what shall our soules be? Those three dis­ciples that were with our Lord vpon Mount Tabor, were so filled with ioy, at the little glance of his glory which they saw, that they wished they might bide therefor euer; how then shall we be rauished, when we shall see that full mani­festation of his glory? we shall neuer desire to remoue out of that mountaine of God: another hart shall be giuen vs, and we shall become other men then we are: so that as a [Page 241] little drop of water powred into a great vessell full of wine, looseth both the taste and colour of water, and becomes wine, or as iron put into the fire takes on after a sort, the nature of fire, and as the ayre illuminated with the bright shining Sunne, seemes not so much to be illuminated, as to be light it selfe: so our soules and bodyes, when the glory of God shal shine vpon them, shall be so wonderfully trans­changed, that after a sort, wee shall become pertakers of the diuine nature.

Beside this the excellencie of that glory shall yet better ap­peare,All the compa­nions in that glory, are fir [...] borne, all no [...]le mē, of s [...]ength and dignitie. if we consider the companions with whom we shal be glorified: there is the congregation of the first borne, all of them are men of excellent strength, and dignitie, not of base li­nage, but noble indeede; for by their second birth they are the Sonnes of God, and brethren of the Lord Iesus. The Citizens of Tyrus are discribed by Esau to haue been com­panions to Princes; but in that heauenly Ierusalem, euery Citizen is a crowned King, and none but Kings are free­men of that citie, knit among themselues by the band of one Spirit, into so holy a communion, that euery one of them accounts the ioy, and glory of his brethren, an increase of his owne ioy.The glor [...] of one of them augments the Glory of an­other. It is not there as here vpon earth, where the ioy of one is the cause of sorrow to another: the light of the Sun darkneth the Moone, and the light of the Moone obscureth the light of the Stars; if the one halfe of the earth be illuminated, the other is left in darknesse: but there the light of one augments the light of another, the glory of one shall be the glory of all, euery one of them reioycing, not onely because the lightsome countenance of God shines vp­on themselues, but also because they see their brethren ad­mitted to the fruition of that same glory.

But among all those,Specially the sight of Iesus Lord of that fa­milie shall en­crease our ioy. with vvhom wee shall be glorified, there is one companion of our glory, who aboue all the rest shall breede vs exceeding delectation, Iesus Christ the man: O with what boldnesse and spirituall reioycing, shall wee stand in among the holy Angels, when wee shall see [...] [...] [Page 244] seest it replenished with varietie of all necessary and plea­sant things, no sense wanting innumerable obiects, that may delight thee; and yet all the beautie and pleasure of this earth is as farre inferiour to that which is aboue, as it is su­periour to that which the infant had in the mothers belly. The firmament which is the seeling of our second house,The seeling of our secōd house is but the paue­ment of our third house. beautified with the Sunne, Moone, and Starres, set in it by the hand of God, and shining more gloriously, than all the pretious stones in the world, shall be no other thing, but the neather side of the pauement of our Pallace. Iohn the Bap­tist sprung for ioy in the bellie of his mother Elizabeth, Luk. 1. 14 when the Lord Iesus came into the house, in the wombe of his mother Mary, but afterward when hee saw the Lord Ie­sus more clearely face to face, and pointed him out with the finger,Iohn 1. 36. behold the Lambe of God; when he stood by him, as a friend, and heard the voyce of the Bridegroome, he reioy­ced in another manner: so in very truth all the reioycing that wee haue in the house of our pilgrimage, is but like the springing of Iohn Baptist in his mothers wombe, in com­parison of those infinite ioyes wherewith wee shall be reple­nished, when wee shall meete with our bridegroome in our Fathers house, wherein we shall see him face to face and a­bide with him for euer.

It is written of Ahashuerus that he made a great banquet to his Princes and Nobles,Ahashuerus banquet not comparable to our marria [...]e banquet. vvhich lasted for the space of an hund [...]ed and fourescore dayes, and when he had done with that, hee made another banquet to his Commons, for the space of seauen dayes; the place vvas the outmost court of the kings Pallace; the Tapestry was of all sorts of colours, white, greene, and blew, fastned with cords of fine linnen and purple, through rings and pillars of siluer, and marble; the beds were of gold and siluer, the pauement of porphire, marble, alablaster, and blew colour, the vessels wherein they dranke were all of Gold; all this hee did, that hee might shew the glory of his kingdome, and the honor of his maie­stie. If a worm of the earth hath done so much for declaring [Page 245] his begged glory, as rauished men into admiration thereof, how I pray you shall the Lord our God the great King, de­clare his glory? when hee shall make his banquet, couer his Table, and gather his Princes, that is, his Sonnes, there­vnto, not for a few dayes but for euer; not in the outmost Court, but in the inner Court of his Pallace? Surely no tongue can expresse it:If the outward court of Gods pallace be so furnished as we see, what is the inner. for seeing hee hath decked this world wherein wee soiourne, and which I haue called the outmost Court of his Pallace, in so rich and glorious man­ner, that he hath ordayned lights both by day and night to thine in it, and hath prepared a store-house of Fowles in the ayre, another of Beastes in the earth, and the third of Fishes in the Sea, for our necessitie; beside innumerable pleasures for delectation; what glory, and varietie of plea­sures may wee looke for, when hee shall separate vs fully from the children of wrath, and assemble vs all into the in­ner Court of his owne Pallace, into the chamber of his pre­sence? wee may well thinke with the Apostle, that the heart of man is not able to vnderstand those things, which God hath prepared for vs; and therefore will rest with Da­uid, Psal. 65. Blessed is the man whom thou chusest, and causest to come vnto thee, he shall dwell in thy Courts, and be satisfied with the pleasures of thine house.

This being spoken as concerning the excellency of that 2 life, in that it is called a life of glory:The eternitie of it. the next thing to bee considered here, is the eternitie thereof: for there is here a secret opposition betweene our present sufferings, of which the Apostle here saith, they are but for now, and betweene that Glory which 2 Cor. 4. hee cals eternall, but herein wee insist not, hauing spoken of it before.

The third thing concerning this Glory here touched,The claritie & perspicuity of it Col. 3. 3. 3 is the claritie and perspicuitie thereof, it shall be reuealed, and not obscured any more, as now it is. Now our life is hid with Christ in God. Now are wee the sonnes of God, but it appeares not what wee shall be. 1. Iohn. 3. As our head, being the God of glory, came into the world in the shape of a seruant, so his members [...] [...] [Page 248] yea, and to reioyce in our present afflictions, vnder hope of that glory to be reuealed in vs. There is no man vve see that will refuse to change for the better, he exchanges siluer for gold, and giues leade for pretious stones, though the better he gets be but in opinion: and shall not wee be content like the vvise men of God, to forgoe the earth, and the pleasures thereof,What taste worldlings haue of the ioyes to come. that vve may enioy heauen. As for world­lings, it is no meruaile to see them take a dunghill of earth in their armes, and say vnto it, thou art my ioy and my por­tion, for they not being illuminated with the light of the li­uing, make choyse of that which according to their light they esteeme to be best; or if at any time they haue tasted of the powers of the life to come, yet are they like those Marchants, who hauing tasted wines vvhich pleases them well, refuse to buy them, being scared with the greatnesse of the price which must be giuen for them: euen so haue they their owne ioy at the hearing of the word, and hath also their owne desires, to be glorified with Christ; but when they heare that before they enioy that glory, they must suffer with Christ, deny themselues, for sake their sinfull pleasures, and cease from their gainfull trade of wickednesse, they giue ouer the bargaine, they stumble and fall backe to the former course of their vngodly life.

But assuredly if we all knew those things which belong to our peace,The onely cause why we walke slowly toward that glory is be­cause we know it not. but now are hid from our eyes, ten thousand worlds could not keepe vs backe from them; and therefore seeing all the cause of our slow running towards that price of our heauenly calling is in the darknesse of our minds, let vs pray continually, that the Lord would lighten the eyes of our vnderstanding, that we may know the riches of his glori­ous inheritance prepared for the Saints: and againe, Lord remember vs with the fauour of thy people, and visit vs with thy saluation, that we may see the felicitie of thy cho­sen, and reioyce with the ioy of thy people, and glory with thine inheritance; which the Lord graunt vnto vs for Iesus Christs sake.

Verse 19. ‘For the feruent desire of the creature way­teth when the sonnes of God shall be reueiled.’

WE haue heard hitherto the Apostles first prin­cipall argument of comfort against the Crosse,The Apostle insists in the amplification of this glory. taken from the end of our afflictions, set downe in the end of the 17. verse. If wee suffer with Christ, we shall raigne with Christ. He proues the greatnesse and certaintie of that glory, by two arguments This argument hee hath amplyfied in the 18. verse. We shall be glorified with such a glory as for weight and eternitie shall farre exceed our present sufferings. Now he insists still in the same amplifi­cation, and he proues that glory must be both a great and a 1 certaine glory.From the fer­uent desire which the crea­ture hath to it by the instinct of Nature. First, because the creature by that instinct of nature which God hath put into it, waites for the reuela­tion of that glory. Secondly, because the sonnes of God who haue receiued the first fruits of the spirit, by instinct of grace, waite also for it. Now it can neither be a small thing nor yet vncertaine, which God hath taught his creatures 2 both by instinct of Nature and of Grace to long for:From the fer­uent desire which the god­ly haue to it by the instinct of Grace. but it must be some excellent and most certaine good, where­vpon God hath set the instinct and desire of his creature.

This being the Apostles purpose, the order of his pro­ceeding is shortly this, verse 19. he sets downe a proposition of the creatures feruent desire,The order of his proceeding in the first argument. to see that glory reueiled: thereafter he assignes two reasons why they are so desirous of it. The first is verse 20. taken from the present hard estate of the creature. The next is verse 21. taken from their future better estate, vnto the which they shall be restored, when the sons of God shall be reuealed: and then he concludes this argument verse 22. And this purpose he handles at the greater length, because in all the booke of God this sub­iect is not handled saue in this place onely.A proposition of the feruent desire of the creature-ex­prest by foure phrases.

For the feruent. Here as I haue said, he sets downe a pro­position of that feruent desire, whereby the creature waites for the reuelation of the sonnes of God: and this earnest [...] [...] [Page 252] that day of our redemption, notwithstanding that exhor­tation belongs vnto vs, that wee should looke for that day and hast vnto it.1 Pet. 3. As the creatures were not made for them­selues but for vs, so they shall not be restored for themselues but for vs, for the greater augmentation of our Glory, and if they who shall haue but the second roome, long for that day, how should we long for it, for whom that glory chiefly is prepared?

When the sonnes of God shall be reueiled. The sonnes of God now are not reueiled. The sonnes of God are now said, not to be reueiled in two respects: first, because their persons are not reueiled: secondly, because 1 their glory & dignitie is not yet reueiled.In regard of their persons, which now are not knowne. As for the persons of elect men, it is true the Lord knoweth who are his, and makes themselues also after their effectuall calling, to know that they are his, his Spirit bearing testimonie vnto their spirits, that they are the sonnes of God, he giues vnto them that new Name, which none knowes, but they who haue it; but now they are not so reueiled, that they are knowne of the world:Iohn. 15. 20. 21. For this cause the world knowes you not, because it knowes not him. The good wheate of the Lord is now so couered with chaffe, and his excellent pearles are locked vp in earthen vessels, the vessell is seene and contemned for the basenesse thereof, the pearle is not seene, and therefore not esteemed according to the excellencie thereof: beside this, there are many of the sonnes of God not yet come into the world, and many already gone out of it, whom wee know not, but in that gen [...]rall assemblie all the Saints of God shall be gathered together into one, at the right hand of the Lord Iesus, and shall be clearely manifested, that the wicked their enimies shall know them, and be confounded to behold them.

And of this ariseth a warning to vs all,This learnes vs not to despise o­ther men, be­cause we know not what they are in Gods election. that none of vs despise another, but that euen those who for the present are euill, and contrary minded, wee waite vpon them patiently, proouing, if at any time God will giue them repentance, that they may come out of the snare of the Diuell. The sons [Page 253] of God are not yet reuealed, he that presently is an enimie in regard of his rebellious conuersation, what knowest thou whether in the counsell of God hee be one of Gods cho­sen children or not? and if hee be so, thou maist bee sure, that ere hee dye, the Lord shall conuert him, if not of a persecuter to make him a Preacher, as he did Paul, yet at least a Professour of that same truth which thou hast em­braced.

Secondly,In regard of their glory which now is obscured. not onely are the persons of Gods sonnes vn­knowne,2 but their glory also now is obscured, and their life is hid with Christ, they are accounted the off-scowrings of the earth, and intreated in the world, as if they were the onely men to whom shame and ignominie did appertaine:Col. 3. 3. yea, their glory is not knowne vnto themselues, euen those who haue receiued the new Name, and the testimonie of the Spirit recording to them, that they are the Sonnes of God; when they looke to their contemptible bodies, and abundant corruption in their soules, they seeme vnto them­selues to be nothing lesse than the sonnes of God.The sons of God shold not iudge of them­selues by their present state. I marke it, that we may learne to beware of Sathans pollicie, where­by hee carryeth vs to iudge of our selues by our present e­state, which cannot but breed in vs horrible feare and doub­tings. To this craft let vs oppone that comfort of the Apo­stle,1 Iohn. 3. dearely beloued, now are wee the Sonnes of God, yet doth it not appeare what we shall be, it is but the beginnings, and and not the perfection of grace and glory which we haue in this life, by the beginnings let vs know that we are the sons of God, and where wee finde no perfection, let vs not be discouraged, remembring this is the time wherein the glory of the sonnes of God is not yet reuealed.

We are here againe further to consider,Comfortable, that where the Lord calles the rest of his works his creatures, he calleth vs his sonnes. that where the Lord giues vnto the rest of his workes, the name of a crea­ture, he vouchsafes vpon vs the names of sonnes, shewing vs, that albeit in regard of creation we are his creatures, and come vnder that same name with the rest of his workes, yet now in regard of his grace communicated vnto vs, wee are [...] [...]

[Page 256] The sinne of man hath brought this curse vpon the creature,And as sin in­creases, so the curse increases. and the daily increase of mans sinne, makes a daily encrease of the curse. The first man that sinned was Adam, and for his sake God cursed the earth: the second notorious sinner we read of was Cain, and for his sake God cursed the earth the second time: and albeit the Lord doth not alway tell in expresse words, how euery abhominable sinner that hath succeeded Cain, hath in like manner drawne on a new curse vpon the creature, yet that one serueth for all, to teach vs, that as sinne growes so growes the curse, and the mul­tiplication of the curse, brings with it a daily diminution of that originall vertue and beautie, which the creature had in the beginning.

2 The other part of this vanitie is the abuse of the crea­ture,The other part of the vanitie is a threefold a­buse of the creature. which is threefold: first, concerning God: secondly, concerning the godly: and thirdly, concerning the wicked. Concerning God, this is a fearefull abuse, that the creature which God made for his glory, is abused to his dishonour; 1 as when the Iewes tooke the gold and siluer which God gaue them,Concerning God. and made vp of it Baal to themselues; or when the Persians worshipped the Sunne; and the Egiptians beasts insteade of God: for his vanitie and bondage, the creatures in their owne kinde, they sigh and groane, com­playning they should be abused to another end then that whereunto the Lord did make them, and wheeat by their naturall inclination they would be also themselues.

2 Secondly,Concerning the godly. the creature is abused as concerning the godly, when they are compelled to doe euill to those to whom they would doe good: for euery creature in the owne kinde, is naturally bent to be a comfortable instrument, and a seruant to the seruant of God; but otherwise, where the fire is for­ced to burne them, or the water to choke them, or that they are in any such sort abused by the wicked, to trouble the seruants of God, it is against their will, a vanitie and seruitude, whereof they faine would be deliuered.

[Page 257] 3 And thirdly,Concerning the wicked whom against their will they serue. the creatures are abused when they are compelled to serue the wicked rebels and enimies of God, sore against their will. The Sunne is weary of shining to the wicked, who hauing their eyes open to see the workes of God, had neuer their hearts nor mouths open to glorifie him; the Earth in like manner is wearied of the heauie bur­then of sinne, which daily increases vpon her; she cryes vnto God, and desires to be releeued of this bondage, yea, if the Lord did not restraine her, she would open her mouth and swallow the wicked, as she did Corah, Dathan and Abiram: and in very deed when once the creature shall be set at li­berty, and no superiour power shall hold them vnder this seruitude, then shall the creatures declare that they serued the wicked sore against their will, for no creature shall ren­der any more seruice vnto them; the Sunne shall shine no more vpon them, the Earth shall beare them no longer, and the water shall not giue so much as one drop out of her treasures to refresh them.

To cleare this,The creatures being restored to the liberty shall all concur to plague the wicked. out of that one temporall iudgement in­flicted vpon the stife-necked Egiptians, we may take some notice how fearefull that last and vniuersall wrath shall be, that shall be powred out vpon all the wicked, being assem­bled into one. Out of the third heauen came his Angell to fight against them, and slew their first borne. In the second heauen the Sunne withdrew his countenance from them, as from a people of darknesse, not worthie of his light. In the third heauen the elements by course fought against them, the Fire flashed out terrible flames into their faces; the soft Water gushed out of the bowels of the clouds, and was tur­ned into hard stones, to strike them, who in the hardnesse of their harts rebelled against God: the Aire became pestilentious to them, and corrupted their bodies with Biles and Botches: the waters beneath were turned into bloud; the earth was poysoned with venemous flyes, which made it [...]ot, abhominable Frogs made their land stinck, for the lothsom­nesse of their sinnes: their sensitiue creatures which serued [Page 258] them were horribly plagued: their flockes by land consu­med with murr [...]ine: their Fish in the Sea rots and d [...]es: their vegitatiue creatures are also destroyed: their Vines and Fig-trees are blasted: the flaxe that should haue clothed them; the Barly that should h [...]ue fed them are smitten, and there is nothing belonging to them, were it neuer so small, but the wrath of God seased vpon it. This was but a tempo­rall and perticular iudgement, yet doth it make vnto vs some representation of that vniuersall iudgement, wherein all the creatures of God shall concurre and lend their helps to tor­ment the wicked, when the full cuppe of Gods wrath shall be powred out vpon them.

Not of the owne will. This is (as we said before) figura­tiuely spoken of the creature,How a will is ascribed to the creature. that it is said to haue a will. For the will of the creature is no other thing, but the natu­rall inclination of the creature; and the meaning is, that the creature of the owne nature is not subiect to this vanitie, but that it is subdued vnder it, by the superiour power of God, for the sinne of man. Where if it be asked how stands this with iustice,How stands it with iustice that the crea­ture is punished for mans sinne? that the creature which sinned not, should be subiected to vanitie for the sinne of man? The question is easily answered, if we consider that the creatures were not made for themselues, but for the vse and seruice of man, and that whatsoeuer change to the worse is come vpon them, is not their punishment, but a part of ours. If earthly Kings without violation of iustice may punish their rebels, not one­ly in their persons, but by demolition of their houses, or o­therwise in their goods and substance, how shall we be bold to reproue the Lords doing, who hauing conuinced man of a notorious treason, hath not onely punished himselfe, but defaced the house wherein he set him to dwell? seeing hee hath violated the band of his seruice vnto God, what reason is it that Gods creatures should continue in the first course of their seruice to him? surely it stands with the righteous iudgement of God, that his creatures should become com­fortlesse seruants to man, seeing man of his owne free will [Page 259] is become an vnprofitable servent to his God, yea a wicked rebell against him.

And againe,The fall of An­gels, of man, & of the creature compared. that the Apostle sayth the change which is made in the creature, is against the will of the creature, it serues greatly for our humiliation. The fall of Apostate Angels was a fall by sinne, but with their will, and without a Tempter to allure them, or without any hope that euer they shall bee restored. The fall of man was also a fall by sinne of his owne free-will, but not without the temp­ter, neither without hope of recouery and restitution. But the fall of the creature, was neither a fall of sinne, nor of their owne will, but a casting of them downe against their will from their originall state, yet not without hope to be deliuered. Miserable in the highest degree are Apostate Angels, who of their owne free-will without an exteriour tempter, haue deserted their first habitation, and cast them­selues into remedilesse condemnation. Miserable in the se­cond degree are reprobate men, who haue fallen of their owne free-will, suppose prouoked by an exteriour tempter, and shall neuer be pertaker of the restitution of the sonnes of God. But herein hath the Lord magnified his mercy to­wards vs, that where wee fell with Angels, and reprobate men, yet we are restored without them. The consideration of our fall should humble vs, for in it wee are worse than the creatures; they haue fallen from their glory, but not with their owne will; we are fallen from ours, and we cannot ex­cuse our selues, but it was with our will: Againe, the hope of our restitution should greatly comfort vs, considering that the Lord hath vouchsafed that mercy vnto vs, which he hath denyed vnto others.

Further we are taught here,We should blame our selus when we are cross [...]d by the cr [...]ature. so oft as we are crossed by the creature not to murmure against God, nor to blame the creature, but to complaine vpon our selues. If the heauens aboue be as brasse, and the earth as iron, if the sea rage▪ and the aire waxe turbulent, if the stones of the field be [...]ffen­ces whereat wee stumble and fall, if the beasts wee haue [Page 260] bought or hyred for our vse, serue vs not at our pleasure, let vs not foolishly murmure against them, as Balaam did vpon his Asse; what meruaile they keepe no couenant with vs, seeing we haue not kept couenant with our God?

Vnder hope. Man and the creature for mans [...]ke are restored to hope, which n [...]ither Apo­state Angels, nor reprobate men haue. Herein hath the Lord wonderfully magni­fied his mercy toward vs, that hee hath not onely giuen to our selues a liuely hope of full deliuerance, but also for our greater comfort hath extended the same toward the creature for our cause. The Apostate Angels are not pertakers of this hope, as we said before, that restitution promised in the Gospell, vvas neuer preached vnto them: wee read that sometime they haue giuen this confession, that Iesus is the sonne of God, but they neuer sent out a petition to him for mercy; for they haue receiued within themselues an irreuo­cable sentence of condemnation, and they know certainly that mercilesse iudgement abides their wilfull and malitious Apostasie; and reprobate men in like manner, haue no hope of any good thing abiding them after this life: and there­fore vve are so much the more to magnifie Gods mercy toward vs, vvho by Grace hath put a difference betweene vs and them, vvhere there was none by Nature, and hath not onely giuen to vs our selues a liuely hope of restitution, but also for our sakes hath made the creatures that vvere cur­sed for our sinne, pertakers of the same deliuerance with vs.

Verse 21. ‘Because the creature also shall be deliuered from the bondage of corruption, into the glorious libertie of the sonnes of God.’

HEre followes the second reason,The second reason of the feruent desire of the creature taken from their better estate which is to come. wherefore the creature feruently desires the day of the reuela­tion of the sonnes of God, and it is taken from that glorious estate into the vvhich the creature shall be translated in that day. Where first we haue to see vvhat creature this is vvhich shall be deliuered, and secondly [Page 261] vvhat the deliuerance is. The vvord creature, is a generall name of all the vvorkes of God, but here it is put for those creatures vvhich being made by God for man, vvere hurt by the fall of man,What creatures shall be resto­red. and shall be restored vvith him. And so vnder this name vve comprise not reprobate Angels and men, neither those excrements of Nature, which are bred of doung and corruption, neither thornes, thistles, or such like, which are the fruits of Gods curse vpon the creature for our sinne, and are in that day to be destroyed, not resto­red: but by the creature we vnderstand the heauens and earth, with the rest of the elements and workes of God, therein contayned, made for the glory of God, and the vse of man.

And this is to declare that excellent deliuerance vve haue by Iesus Christ,Iesus the resto­rer heales euery wound that Sathan hath inflicted vpon man. there is no wound which Sathan hath giuen man by sinne, but the Lord Iesus by his grace shall cure it: he shall not onely purge our soules from all sinne, and deliuer our bodies from the power of the graue and corruption, but shall deliuer the creatures our seruants from that curse, which our sinnes brought vpon them. To make this yet more cleare,Three obiects of Sathans ma­lice: first God: secondly man: thirdly the creature. wee are to know that there are three obiects of Sathans malice. The first is God and his glory: the second is man and his saluation: the third is the creature, made for Gods glory and mans good. The principall ob­iect of Sathans malice is God and his glory, he hates the Lord vvith a deadly and irreconcilable hatred, so that if it lay in his power he would vndoe that most high and holy maiestie: but because rage as he will, he cannot impaire his sacred Maiestie, he turnes him to the secondarie obiect, which is man, and troubles him by all meanes, not so much for mans owne cause, as for the Lords, whose glory he seekes to deface that shines in man. And if here also he cannot pre­uaile, by reason that the Lord hath made a hedge round about man, he turnes him to the third obiect of his malice, which is the creature; against which he is so insatiable, that if he can be licensed to doe no more, yet doth he esteeme [Page 262] it some pleasure to him, to get leaue to enter into Swine, that he may destroy them: and this hee doth, not that hee accounts a beast his pray, for all the beasts of the earth can­not satisfie this roaring Lyon, but that destroying the crea­ture, he may driue man to impatience, and prouoke him to blaspheme the Lord, as by these same meanes he made the Gadarens murmure against Iesus Christ, and put him out of their land; and this hath beene the course of Sathan euer since the beginning.

But blessed be the Lord our God who ouer-shootes Sa­than and all his intentions,God ouershoo­teth Sathan in all his machi­nations. that same man whom Sathan wounded hath the Lord restored, and shall set his image more glorious in him, than it was before: and those crea­tures which Sathan defaced, for the hatred he carryeth to Gods glory and mans good, the Lord shall restore againe: the glory of God encreaseth as it is impugned, euery new declaration of Sathans malice shall end in a new declarati­on of Gods glory: neyther is that enimie able to giue a wound to any of Gods children, but the Lord shall make it whole, and shall at the length confound Sathan by his owne meanes.

And here because it is commonly demaunded,To what vse the creaturs wil serue in the day of restitution we shall know best, when we see it. vnto what vse can these creatures serue in that day, seeing wee shall haue no neede of the Sunne, nor of other naturall meanes whereby now our life is preserued? To this I answere, that if the Lord will haue these workes of his hands to continue and stand as euerlasting monuments of his goodnesse, and witnesses in their kinde of his glory; who is it that can con­tradict it? It is enough for vs that wee know they shall be deliuered and transchanged into a more glorious estate, but for what vse, wee shall best know in that day, when we shall see it: in the meane time reuerencing the Lords dispen­sation, let vs rather endeauour to be pertakers of that glory, than curiously to moue thorny, and vnprofitable questions concerning it.

[Page 263] Now as for the manner of their deliuerance.How the Apo­stle saith, the creatures shall be deliuered, seeing the Psal­mist saith they shall perish. Seeing the Apostle saith that the heauens shall passe away with a noise, and the elements shall melt with heate, and the earth with the workes therein shall be burnt vp with fire; and seeing the Psalmist saith, that they shall perish, how is it that here the Apostle saith, they shall be deliuered? This doubt shall easily be loosed if Scripture be made interpreter of Scrip­ture. The Psalmist in that same place expones the word of perishing, by the word of changing, what this changing shall be, the Apostle here makes it manifest, while he cals it the deliuering of them from one estate into another: so that wee are not to thinke that they shall perish as concer­ning their substance, but as concerning those qualities of va­nitie, seruitude, and impotencie, whereunto they haue beene subiected by the fall of man. As siluer and gold is changed by the fire, the drosse perisheth, but the substance remay­neth; so shall these creatures be changed in that day, for which cause also they are called,Reu. 21. new heauens and new earth.

And out of this wee may perceiue the necessitie of that exhortation giuen vnto vs by the holy Apostle,Seeing the glo­ry of that king­dome requireth that the crea­ture be chan­ged, how much more should we be changed? Seeing ther­fore that all these things must be dissolued, what manner of per­sons ought we to be in holy conuersation and godlinesse? seeing the simplest seruant who shall haue any place in that king­dome, must be changed, and receiue a new liuerie, how much more ought wee our selues to be changed, who are the sonnes and heyres of that kingdome? let vs not deceiue our selues, no vncleane thing can enter into that heauenly Ierusalem,2. Pet. 3. 11. without sanctification wee cannot see the Lord, vnlesse wee be purged from our drosse, and pu [...]ified and fined, by the spirit of the Lord, wee shall not dwell in those new heauens wherein dwels righteousnesse.

Verse. 22. ‘For wee know that euery creature groneth with vs also, and trauaileth in paine together vnto th [...]s present.’

THe Apostle in this Verse concludes this pur­purpose with some amplification thereof,The same pur­pose further amplified by groning and sighing of the creature. for hee ascribes to the creature a groning with vs, and a trauailing together in paine, whereby he doth yet more expresse the vehemencie of their desire: for as he that goeth vnder an heauie burthen grones, and longs to be eased thereof, or as the woman which tra­uailes with childe, hath a most earnest desire to be deliuered thereof, so the creature wearie of this seruitude longs to bee eased.

This groning of the creature is not to be neglected,Sometime God complaines to the creature, sometime the creature com­plaines to God vpon man: mi­serable is man if he complaine not on himself. see­ing in holy Scripture wee finde, that sometime God com­plaines to his creatures vpon the sinne of man, and somtime the creatures complaines to God; miserable is man if hee doe not complaine vpon himselfe. In the first of Esay, there the Lord complaines to his creatures vpon man, Heare O Heauens, hearken O Earth, I haue nourished and brought vp Children, but they haue rebelled against me, &c. and here a­gaine the creature is brought in,Esay. 1. groning, and complaining to God vpon man. The first bloud that euer the earth re­ceiued into her bosome, sent vp vnto God a crying voyce for vengeance, and the Lord heard it, and now the earth meruailes in her kinde that hauing receiued so much bloud of the Saints of God into her bosome, the Lord should de­lay to require it: shee wonders againe that the hand of the Lord stablisheth her, and makes her beare vp such a num­ber of wicked men, as are a burthen to her, considering that once he caused her to open and swallow vp Corah, Dathan, and Abiram: and hath many a time since shaken her foun­dations, and destroyed by earth-quake notable cities, ma­king the houses of the inhabitants therof, their buriall place, [Page 265] the burden of sinne being now wonderfully encreased, shee meruailes that the Lord causeth her to beare it; and for this cause she cryes and grones vnto the Lord: and this complai­ning of the creature, wee are not to neglect it, (as I said) for seeing they sigh and grone for the vanitie vnder which our sinnes hath subdued them, should not we much more sigh and grone for our owne sinnes? assuredly, if wee doe not, we are conuinced to be more sensles, then the senslesse crea­tures themselues.

Concerning this metaphor of trauailing,Trauailing two manner of wayes ascribed to the wicked in the Scripture. it is two manner of wayes ascribed to the wicked in holy Scripture, and one manner of way to the godly. For first their concupiscence is compared to a mother that conceiues and trauailes con­tinually without rest, till it bring out sinne, and sinne being finished, is compared in like manner to a mother that brin­geth out death. And secondly, the imagination of their hart is compared to a mother, which conceiues cruell counsels and mischieuous deuices against the godly, all their dayes they trauaile with this birth, and would fain haue it brought out to perfection, but at length they bring forth a lye: for the malice of the wicked shall slay himselfe, Psal. 7. his mischiefe shall turne vpon his owne head, and his crueltie shall fall vpon his owne pa [...]e.One manner of way ascribed to the Godly. But as for the children of God, they trauaile in paine of the monstrous birth of sin that is within them; not that they are desirous to perfect and finish it, but to destroy and abolish it, as being a monster within them which they abhorre, and adulterous birth begotten by a most vnlawfull copulation betweene Sathan and their corrupted will; the father that begot this monster being Sathan, and the mother that conceiued it, their corrupt Nature: for this they sigh, and cry vnto God with the Apostle,Rom. 7. 24. O miserable man, who shall deliuer me from this b [...]dy of death? This was his voyce vnto God, and should much more be our continuall lamen­tation, seeing in sinnes we are more abundant, and in grace farre inferiour to that holy Apostle. The Lord therefore worke it in vs for his Sonne Christs sake.

Verse 23. ‘And not onely the creature, but wee also who haue receiued the first fruits of the Spirit, euen we doe sigh in our selues, waiting for the adoption, euen the redemption of our bodyes.’

NOw followeth the Apostles other argument,The second ar­gument pro­uing the great­nesse and cer­taintie of that glory, is the feruent desire the godly haue to it by instinct of Grace. wherby he proues the greatnesse and certaintie of that glory to be reueiled, & it is taken from that feruent expectation vvhich the sonnes of God haue of it. It can neither be a vaine nor a small thing, but by the contrary both great and certaine, vvhereupon God hath set the desire of his best creatures, by instinct of the Spirit of Grace. So that vve haue here first a description of Gods children; they are such as haue receiued the first fruits of the spirit: secondly, a twofold effect vvhich this holy Spirit workes in Gods children; first a wearinesse of their present bondage, and seruitude of sinne; secondly, a vvaiting by a constant expectation for a better. And this doth very much confirme the Apostles purpose, there be­ing none on earth vvho can better iudge the excellencie of that glory to come, than they vvho haue receiued the first fruits thereof. Out of all doubt the testimonie of any one, vvho hath tasted of that ioy to come, is more worth to com­mend it, than is the contrary iudgement of a thousand others to disproue it.

And not onely the creature. The sonnes of God and the creature grone together, and shall be resto­red together. The Apostle proceedes from the testimonie of the creature, to the testimonie of the sonnes of God; when he spake of the creature he said, they sigh and grone with vs, they trauaile together in paine with vs, and when hee speakes of the godly, hee saith, we sigh in our selues, As man was not made for himselfe but for the Lord, and therefore should wait vpon him, so the creatures were not made for themselues but for vs: and therefore where they are at couenant with vs, they in their kind wait vpon vs, they goe with vs, they grone with vs, are grieued [Page 267] with vs, and shall neuer rest till vve be deliuered; let licen­tious men liuing in their sinnes marke this: they sigh not in themselues with the godly, yea they scorne their sighings, and therefore shall not be restored with the godly, they grone not with the creature, and shall not be deliuered with the creature.The wicked mourne not with them and shall not be pertakers so much as of the deliuerie of the creature. O miserable man, how vnhappie is that end, whereunto thy vvanton and hard heart which cannot re­pent doth lead thee? thou shalt not stand in iudgement with the godly, where they goe there shalt not thou goe, thou didst not mourne with the children of the marriage chamber, and therefore shalt not enter with them into it to be comforted; thou shalt goe to another place, and mourne without them: the burthen of thy sins which now thou fee­lest not, shall 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 pertaker 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 we haue are sufficient pledges to vs of the plenitude and fulnesse, which afterward we shall receiue.

The first of these learnes vs humilitie:Learning vs hum litie, thankfulnesse, & diligence in Prayer. what hast thou O 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: whatsoeuer Grace wee haue receiued wee should returne both the praise and the vse of it to him who [Page 268] 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, vve should seeke it from him of vvhom vve haue the beginning, and vse all the meanes, such as hearing, reading, praying, keeping of a good conscience, by which Grace may grovv, and be intertayned in vs.

The next thing we obserue is,No plenitude but first fruits of the Spirit haue we now. that in this life we receiue 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,Therefore are we not to think that we haue no grace, be­cause we haue but beginnings and we had neede to beware of it. Shall I 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 sanctification, because it is but in a be­ginning? No, but I will so hunger and thirst for more grace, that I will still giue thankes for the grace I haue receiued; for here vve haue no fulnesse, our greatest measure is as the first fruits, in respect of that which is to come.

On the other side,This comfort vainly abused by prophane men. because euery comfort vvhich is giuen 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 vvhich in this life is communicated to the best, and they thinke their sinnes are well inough couered, by this that all men are sinners, as if there were no difference be­tweene sinne tyrannizing in the wicked, and captiued in the the godly, or as if beginnings of Grace in the regenerate did not seperate them in regard of conuersation from the [Page 269] vnregenerate who are void of all Grace. Let them therefore know that the Spirit of God vvhom 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 nevv and holy crea­tures. And this conuinces carnall professors of a lye, vvho say they haue receiued the first fruites of the Spirit, notwith­standing that their vvorks be wicked and vncleane: they may rather if they would tell the truth, say as those who being demaunded vvhether they had receiued the holy Ghost or no, answered we know not vvhether there be an holy Ghost or no: so may they instead of bragging of the first fruits of the Spirit, say in truth we knovv not vvhat yee call the first fruits of the Spirit.

And thirdly,Why the Lord giues vs not in this life the principall, as well as the earnest. out of this description vve may gather, that albeit we haue no more but the first fruits of the Spirit, yet are they sufficient to assure vs, that hereafter vve shall enioy the whole Masse. In two respects it is customable to men to giue an earnest penny in buying and selling, either when the summe is greater than 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 principall, 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 tar [...]y with patience till the haruest come, wherein he 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, [Page 270] before that the Lord possesse him in the promised king­dome of his sonne Christ Iesus.What comfort we haue now in the earnest and first fruits of the Spirit.

And though payment of the principall for a time be delayed, yet for our comfort, the earnest and first fruits are presently deliuered vnto vs, the Lord so dealing with vs as he delt with Israell 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 was borne betweene two vpon a tree, together with the figges, and pomegranats, and other fruits of that land: for no other end, but that Israell 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, would also put them in possession of the whole, according to his promise: euen so the Lord Iesus who hath gone before vs to our heauenly Canaan, not to view it onely, but to take possession thereof in our name, hath sent downe vnto vs some of the first fruites thereof, that we may taste them, such as peace of Conscience, and ioy of the Spirit, that by proofe of the small beginnings, we may knovv vvhat excellent comfort is laid vp in store for vs.Two effects which the Spi­rit workes in the godly, first a sense of their miserie for which they sigh.

We sigh in our selues. Here followes now the two effects of the Spirit, which he vvorkes in them vvho haue receiued it. The first, is a sense of their present misery, which causes them to sigh vnto God for deliuerance, and hee sayth, they sigh within themselues, to teach vs that it is not an hipocri­ticall and counterfait, but an inward and godly sorrow, vvhich the Spirit workes in the children of God. Which I doe not so speake as if I did condemne those sighes which breake forth without; for sometime the griefe of hart is so aboundant in the godly, that not onely it breakes out in sighing and mourning, but in strong crying to God also, but to restraine the hipocrisie of others, who make a faire shew of that in the flesh, which is not in the Spirit. True religion striues rather to be approued of God, than seene of [Page 271] men: one sigh proceeding from the heart, is a louder crying in the eares of the Lord of hosts, and more forcible to moue him, than the noise of all the shooting Priests of Baal, when they are gathered together into one.

We are therefore more deepely to consider this,Sighing and mourning goe before comfort that the Spirit of God first teacheth vs to figh and mourne for our present misery, before he comfort vs with a constant hope of deliuerance. If now we mourne not, wee shall not reioyce hereafter: it is onely mourners whom God hath marked in the fore-head, to saue from the wrath to come: such a continuall mourner was Dauid, Psal. 6. 6. who protests that in the night he watered his couch with teares, and in the day mingled his cuppe therewith:Iob. 3. 24. Iob in like manner, my sighing (said he) comes before my eating. The Saints of God are not asha­med to professe that of themselues, which the mockers of this age esteeme a womanly affection; there is nothing to be found among them, but eating, drinking, singing, and a contracting of one sin after another, with carnall reioycing; but woe be vnto them that now laugh,Luke 6. 25. for assuredly they shall weep,M [...]t. 5. 4. the end of their ioy shall be endles mourning and gnashing of teeth,Gen. 27. 38. they shall shed teares abundantly with Esau, but shall finde no place for mercy.

Let vs therefore goe to the house of mourning with the Godly,Maries teares pleased Christ better than the Pharises deli­cates. rather than to the banquetting houses of the wicked, reioycing in their sinfull pleasures. At one time Simon the Pharise gaue our Sauiour a dinner, and Mary who had beene a sinner,Luke. 7. 38. verse. 44. brought him the sacrifice of a contrite heart, and the Lord esteemed more of her teares, than of the Pha­ri [...]ies delicates. No banquet pleaseth the Lord Iesus so well as a banquet of teares, poured from a truely penitent heart. The Lord is said to gather the teares of his children, and keepe them in a bottell, thereby to tell vs that they are pre­tious in his sight: for hee is not like fooles who gather into their treasures, things which are vaine and needlesse. But alas, how shall hee gather that which wee haue not scatte­red? where are our teares, the witnesses of our vnfained [Page 272] humiliation before God.The deplorable hardnes of hart in this age, that cannot mourne The hardnesse of hart hath ouer­growne this age, that albeit there be more then cause, yet there is no mourning. The sonnes of Cain learned without a teacher to worke in brasse,Gen. 4. 22. and iron, and the wit of man can make the hardest mettall soft, to receiue an impression, but cannot get their owne stonie heart made soft; yea, the children of God finde in experience how hard a thing it is to get a melting heart.Num. 20. 11 The rocke rendred water to Moses at the third stroke, but alas, many strokes will our hearts take, before they send out the sweete teares of repentance: this I marke that knowing our naturall hardnesse, we may learne without intermission to fight against it.

For herein is our case so much the more pittifull,Seing wee haue so many causes of mourning: without vs, the troublesome estate of Gods Church. that ha­uing more than matter enough of mourning, yet wee doe not mourne: without vs, should not the troublesome estate of the Church of God, be a matter of our griefe, though our priuate estate were neuer so peaceable? Godly Nehe­miah being placed in the honourable seruice of King Ar­tashashte the Monarch of the world,Nehem. 1. 4 was not so much com­forted with his owne good estate, as grieued at the desola­tion of Ierusalem. Decay of Religion, and increase of Idola­trie,1. King. 29. 4 made Eliah wearie of his life: the Arke of God capti­ued, and the glory departed from Israell, draue all comfort out of the heart of the wife of Phinees: 1. Sam. 4. 19. these and many moe may teach vs,Amos. 6. 6. that the affliction of Ioseph should be matter of our sorrow.

The causes of mourning within vs,Causes of mourning, within vs, our manifold sinnes. are partly our sinnes, partly our manifold tentations. As our sinnes are contracted with pleasure, so are they dissolued with godly sorrow. It is the best medicine, which is most contrary to the nature of the disease: our sinne is a sicknesse, wherein there is a carnall delight to doe that which is forbidden, and it is best cured by repentance, wherein there is a spirituall displeasure and sorrowing for the euill which wee haue done: this mourning for sinne lasts in the godly so long as they liue in the body,Rom. 7. 24. yea, those same sinnes which God hath forgiuen, and put [Page 273] out of their affection, are still in their remembrance for their humiliation,2 Kin. 20. 23 so that with Godly Ezechia they recount all their dayes, and their former sinnes in the bitternes of their heart: so long as sinne remained in their affection, it vvas the matter of their ioy, but now being by grace remoued out of the affection,And our mani­fold tentations. it becomes the matter of their sorrow.

The other cause of our mourning, is our manifold ten­tations: for this world is no other thing but a stormie Sea, wherein so many contrary windes of tribulation blowes vp­on vs, that we can hardly tell which of them we haue most cause to feare. On euery side Sathan besets vs with tentati­ons, on the right hand and on the left, vt quatuor angulis pulsata domus, al [...]qua ex parte ruinam faciat, that the house being shaken at all the foure corners, may fall downe in one part or other; no rest nor quietnes for vs in this habitation, terrours within, Act. 20. 19. fightings without. Propter quod vno consilio migrandum est Christianis, For the which, it is best for vs with one aduise to conclude, that wee will remoue; and in the meane time send vp our complaint to our Father in hea­uen,Ioshua. 10. 6. as the Gibionites did to Ioshua, shewing him how we are beseiged and enuironed for his sake, and praying him to come with hast and helpe vs.

Wayting for the Adoption. The other ef­fect the spirit works in vs, is a waiting for de­liuerance. Now followeth the other ef­fect of the Spirit, for hee not onely causeth vs (as we haue heard) to sigh and mourne for our present miseries, but also comforts vs with the hope and expectation of deliuerance, though in this life wee haue trouble, yet haue we no trouble without comfort.2. Cor. 1. 3. 4 Blessed be God who comforts vs in all our tribulations, and beside that which we presently haue, it is yet much more which wee looke for. The men of this world haue no ioy without sorrow,Prou. 24. 13 euen in laughter their heart is sorrowfull, pretend what they will in their counte­nance, there is a heauinesse in their conscience, arising of the weight of sinne, but it is far otherwise with the Godly, for euen in mourning they doe reioyce, and vnder greatest heauinesse they carry a liuely hope of ioyfull deliuerance.

[Page 274] Againe,The day of death and day of resurrection earnestly wai­ted for by the godly. wee are to marke that the Godly are described in holy Scripture, to be such as doe not liue content with their present estate, but waites and longs for a better: and specially there are two dayes, for which the Children of God are said to wait; the first, the day of death, wherin they goe to the Lord: the second, the day of appearing wherein the Lord shall come vnto them: they soiourne in the body, more weary of it, then Dauid was of his dwelling in the tents of Kedar: they waite with patient Iob, till the day of their change come,Iob. 14. 14. and doe desire with the Apostle to bee dissolued, that they may be with Christ: they pray for it so oft,Mat. 6. 10. as they vse that petition, Let thy kingdome come, seeking death so farre as it is a meanes to abolish sinne vtlerly,Luke. 11. 3. that Christ their King may alone raigne in them: but as for the wicked, the remembrance of death is terrible vnto them, and in their thought they put it farre from them, and when it comes,Death comes on the wicked as I [...]hu came on Iehoram. it comes vpon them vnlooked for. As Iehu furiously came vpon Iehoram, and hee made with all his speede to his chariot, thinking to flye away, but in vaine for the arrow of Iehu ouertooke him;2 King. 9. 23. 24. so death comes vpon the wicked in a day, and place wherein they looked not for it, and they being terryfied with it, runnes with all the speede they can to their chariots, that is, to their refuges of vanitie, but the dart of death surely ouer-takes them. Miserable are they whose comfort standeth rather in an vncertaine delay of death, than in any certaintie which they haue of eternall life.

But let vs be prepared for it,We should not soiourne in the body like Ionas in the sides of the ship, but like Abraham in the doore of the tabernacle. as the good Israelites of God, with our loynes girded vp, and our staues in our hands, ready to take our iourney from Egypt to Canaan, whenso­euer the Lord our God shall commaund vs. As foules de­sirous to flye, stretch out their wings, so should man desi­rous to be with the Lord, stretch out his affections toward the heauens. Abraham sat in the doore of his Tabe [...]nacle when the Angell appeared vnto him,Exod. 12. 11. Elias came out to the mouth of his Caue,Gen. 18. 1. when the Lord appeared to him,1. King. 19. 9 and [Page 275] we must also reioyce to come out of the caue and taberna­cle of this wretched body, if we would meet with the Lord, yea, euen while as we dwell in the body, if in our affection we come not out, and stand as it were in the doore of our tabernacle,Ionas 1. 5. but like Ionas sleeping in the sides of the ship, we lye downe in the hollow of our heart, sleeping in care­lesse securitie, it is not possible that the Lord can be fami­liar with vs.

The other day for which the godly are said to wait,The day of Christs second comming lon­ged for. is the day of Christs second comming. The Apostle giues this as a token of the rich grace of God bestowed on the Co­rinthians, that they waited for the appearance of Christ, and to the Philippians hee saith,1 Cor. 1. 7. our conuersation is in heauen, from whence we looke for our sauiour the Lord Iesus, Philip. 3. yea hee giues it out as a marke of all those who are to be glorified, when he sayth,2 Tim. 4. 8. there is laid vp for me a crowne of righteous­nesse, and not for me onely but for all them who loue Christs se­cond appearing: Heb. 9. 28. And againe, Christ was once offered to take away the sinnes of many, and vnto them that looke for him, shall he appeare the second time, without sinne vnto saluation.

These and many moe places proues that there is great scarcitie of Faith and spirituall grace in this generation,As the Iewes waited for the yeere of Iubilie so should we for the day of Christ, but alas few doe so. there being so few that vnfainedly longs for the day of his appearance: suppose euery man in word mumble vp that petition, let thy kingdome come, yet are they few who when Iesus testifieth surely I come quicklie, can in truth answer with the godly,Reu. 22. 20. Amen, euen so, come Lord Iesus: and all because we are neither weary of our present miserie, nor certaine of that glorious deliuerance to come, otherwise vve would long for it, and reioyce at the smallest appearance thereof. The woman with childe reckons her time as neere as shee can, and albeit others haue no minde of it, yet is it alway in her remembraunce, because that then she hopes for deliuerance. Among the Iewes as the day of their Iubilied awes neere,Leuit. 25. 10. so the ioy of them that were in prison encreased, being assured that then they were to be releeued; and should not [Page 276] wee much more reioyce, the neere that the day of our eter­nall Iubilie draweth vnto vs, wherein all teares shall be wi­ped away from our eyes, and sorrow and mourning shall flye away for euer.

Where,The wounded cōscience euen of the godly de­ [...]ires not death. for the comfort of the weake Christian, wee are to consider, whether the Godly be alway in this estate, that they dare lift vp their heads with ioy, and pray for Christs second appearance or not? To this I answere, that their disposition herein is according to the estate of their consci­ence: as the eye being hurt is content to be couered with a vaile, and desireth not to behold the light, wherein other­wise it reioyceth; so the conscience of the Godly being any way wounded, is afraid to stand before the light of the coun­tenance of God, till the time that it be cured againe. And this made Dauid to craue, that the Lord would spare him a little,Psal. 51. 9. and giue him space to recouer his strength; but after mourning and earnest calling for mercie,Psal. 86. 3. the conscience be­ing pacified, then doe the Godly say with Simeon. Now Lord let thy Seruant depart, Luke. 2. 29. for mine eyes haue seene thy sal­uation.

For the Adoption. Adoption is ey­ther begun as now: or accom­pished as wee looke for it. He said before, that we haue receiued the spirit of Adoption, and now he saith that wee waite for Adoption: but wee must vnderstand that there is a begun Adoption, whereby wee are made the sonnes of God, and that wee haue receiued alreadie: there is in like manner a consummate Adoption, whereby wee are manifested to be the sonnes of God, and entred into the full possession of our fathers inheritance, and that we waite for.

The redemption of our bodies. There is also a two-fold re­demption: first, of the soule frō sin: secondly, of the body from death. As there is a two-fold adop­tion, so also a two-fold redemption: the first is defined by the Apostle to be the remission of our sinnes, and that we haue receiued already: the second is called in that same Chapter, the redemption of the possession, and here the re­demption of our bodyes, and this we looke for to come. As the soule was first wounded by sinne, and then the body with mortalitie and corruption: so the Lord Iesus the [Page 277] restorer, who came to repair the wound which sathan inflict­ed on man, doth first of all restore life to the soule by the remission of sins, which he hath obtayned by his suffering in the flesh: and therefore the Herald of his first comming cryed before him,Iohn. 1. 29. behold the Lambe of God that taketh away the sinnes of the world: Reu. 20. 5. 6 This is the first Resurrection, blessed are they who are pertakers of it, for vpon such the second death shall haue no power: but in his second comming we shall also bee pertakers of the second redemption, hee shall redeeme our bodyes from the power of the graue, wherein now they lye captiued, and deliuer them from the shame of mortali­tie and corruption.

Let this comfort vs against the present base and contemp­tible state of our bodyes,Cōfort against the present base estate of our bodyes. now they are but filthy sinckes of corruption, and vessels so full of vncleannesse, that the Lord hath appointed in the body fiue conduits to purge the na­turall filth thereof, and after this they are to be laid downe in the bed of corruption, the wormes spread vnder them and aboue them,2 King. 19. (as it is said of the King of Ashur) shall de­uoure and consume their flesh, the earth shall eate vp their bones, and turne them into dust; the braine which was the seat of many proud and vaine imaginations, becomes after death oftentimes the seat of the vgly [...]oads; the reynes that were the seat of concupiscence, engendreth serpents; and the bowels which could neuer be gotten satisfied with meate and drinke, shall be replenished with armies of crawling wormes: but against all these we haue this comfort, that as presently we haue obtained remission of our sinnes, so are we assured of a glorious redemption of our bodies, qui enim resurgit in anima, Bernard. resurget in corpore ad vitam, for hee that riseth now in his soule, shall hereafter rise in his body to e­ternall life.

And of this euery man is admonished,He who hath the first redemption shall be sure of the se­cond. that if he loue his body, he should in time take heed to the estate of his soule, see that it be pertaker of the first redemption, which is the remission of sinnes, and be sure thy body shall be pertaker [Page 278] of the second redemption. It is a pittifull thing to see what preposterous care is taken by men for conseruation of their bodily life; there is nothing they leaue vndone, vt differant mortem quam auferre non possunt, Bernard that they may at the least prolong and delay death, which they cannot cut away: but if men take so much paines, and suffer so strait a dyet of body, and bestow so great expenses that they may liue a short vvhile longer vpon earth, vvhat should men doe that they may liue for euer in heauen?

Verse 24. ‘For we are saued by hope, but hope that is seene is not hope: for how can a man hope for that which he seeth?’

IN this verse and the subsequent,An obiection answered. the Apostle answeres an obiection: seeing hee said before that vve haue receiued the Spirit of adoption, how hath he said now that we are still waiting for adoption? He doth therefore teach vs, that both these are true, we are saued now, and we looke for a more full saluation hereafter; we are adopted now, and vve looke for the perfection of our adoption hereafter: and that it is so hee proues here by this reason; the saluation that novv vve haue is by hope, therefore it is not yet come, nor per­fected. The necessitie of this consequence depends vpon the nature of hope, vvhich is of things that are not seene, nor as yet come to passe.

This place is abused by the aduersaries,This verse abu­sed to impugne Iustification by Faith. to impugne the doctrine of iustification by Faith: we are saued say they by hope, and therefore not by faith onely. That wee may see the weaknesse of their reason, we vvill first compare Faith and Hope, in that relation which they haue to Christ: se­condly in that relation vvhich they haue mutually among themselues. For we deny not, that Faith, Hope, and Loue, each one of them hath a place in the worke of our saluation, [Page 279] but the question betweene vs and them is, concerning the right placing of them.Faith and hope compaired in their relation to Christ. First, then it is certaine, that both faith and hope looke vnto Christ; Iesus Christ and that which he hath conquered vnto vs, is the obiect of them both, but diuersly: for faith enters vs into a present posses­sion of Christ and his benefits,Iohn. 3. 36. he that beleeueth in me (saith our Sauiour) hath eternall life, hee saith not onely hee shall haue it, but also that presently hee hath it: Hope againe lookes for a future possession of Christ, which shall bee much more excellent, than that which presently we inioy; for the possession of Christ which now I haue by Faith is imperfect and mediate;1 Cor. 13. 9. 10. 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 mroe 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: wee hope for nothing which wee beleeue not, but something wee beleeue for which wee hope not: wee 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 we are beset with so manifold tentations, the worke of God seeming oftentimes [Page 280] 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 neede to be sup­ported by Hope, which teacheth alwayes with patience to depend vpon Gods truth, and to looke for a better. As for example,Psal. 50. 15. the Lord saith, Call vpon me in the day of thy trou­ble, 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,Habak. 2. 3. the vision is for an appointed time, at last it shall 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,The right place assigned to eue­ry one of these three, Faith, Hope, & Loue, in the worke of saluation. in what sense it is that the Apo­stle saith, wee are saued by Hope, to wit, because by it wee 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 which wee 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 answered already, wee are iustified by Faith? If yee demand which of these three chiefely sustaines vs in affliction: the Apostle here telleth you, that when Faith is weake, Hope saues vs that wee dispaire not: and if yee demaund which of these three declares vs to bee men iustified by Faith in Christ, the Apostle telleth you, wee must declare our Faith by good workes; for Faith worketh 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 bee sundred.

When we say that a man is iustified by Faith onely, we doe not therefore make the iustified man to be without [Page 281] Hope and Loue.The doctrine of Iustification by Faith onely, takes not away Hope & Loue. For albeit in the action of the apprehen­ding and applying of Christs righteousnesse, Faith onely workes, for which wee say truely wee are iustified by Faith onely, yet Hope and Loue haue other actions pertayning to saluation, necessarily requisite in the iustified man. And this doth cleare vs of that false calumnie wherewith the ad­uersaries doe charge vs,Calumnie of the aduersary concerning this confuted. as if we did teach, that Faith might be without Hope or Loue, because wee affirme that wee are iustified by Faith onely. I say most truely, when I say that among all the members of the body, the eye onely sees, but if any man collect of my speach, 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 inseperably 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 aduersaryes of the truth vnto vs, when they accuse vs for maintayning a Faith which is without Hope, and doth not worke by Loue, which we neuer affirmed.

Of this now it is euident,Hope of a Christian is a strong thing, depending on sure warrants. that the Hope of a Christian must be very strong, seeing it sustaines him in trouble; it is a pillar that sustaynes the whole building, and a most sure anchor, which being fastened vpon the rocke Christ Iesus, holds vs so fast, that we who are weake vessels, tost too and fro with restles tribulations, cannot be ouercome; it leanes vpon most certaine warrants, whereof now we vvill onely consider a few.

The first warrant of our hope is the word of God:The first war­arant of our Hope is the word of God. whereof novv onely vve vvill touch these two comfort able places. The Apostle saith, there is reserued for vs in heauen an immortall inheritance, 1 Pet. 7. 4. vnto the which wee also are kept by [...] [...]

[Page 284] But hope that is seene is not hope. A short descrip­tion of the Na­ture of Hope. The Apostle to confirme his reason subioynes a short description of the nature of hope, that it is of things which are to come, and not yet seene, for that which is present, and a man seeth, he cannot bee said to hope for it: yea, then shall hope cease, when we shall enioy that which we hope for.August. Spes tunc non erit quan­do erit res. In the first of these words Hope is put for the thing Hope; in the second, for the vertue of Hope it selfe; and thus much of Hope.

Verse. 25. ‘But if wee hope for that which we see not, wee doe with patience abide for it.’

THe Apostle here concludes not onely this his last purpose,The conclusion of his first prin­cipall argument of comfort a­gainst the crosse wherein hee hath taught vs, that the very nature of hope leades vs to looke for some better thing which is to come, but also he concludes his first principall argument of com­fort; making this to bee the end of all, that it becomes vs with patience to abide our promised deliuerance. And al­beit for memories sake wee haue reduced all that hee hath spoken, into one principall argument, yet may wee see how vnder this one, many particular reasons are heaped vp toge­ther, tending all to this one conclusion; that we should abide it with petience.Sixe seuerall reasons of com­fort, lurking vnder this one. First, wee haue heard that the nature of our sufferings are so changed, that they are now made suf­ferings with Christ. Secondly, that the end of them is to be glorified with Christ. Thirdly, that the glory to come doth farre exceede in waight and eternitie our present sufferings. Fourthly, that the creatures haue a feruent desire of the re­uelation of that glory. Fiftly, that they also who haue re­ceiued the first fruites of the Spirit, are wearie of their pre­sent misery, and waite for ther edemption to come. And last, that in all our troubles wee are saued, and sustained with the hope of that which is to come, and not with a present [Page 285] possession of that which wee would haue. In all these re­spects, it becomes vs not onely to be of good comfort for the present, but also patiently to looke for a better. The A­postle brings in his conclusion vpon his last argument, but we are to consider that it hath an eye vnto all that goes before, and that euery one of those reasons aforesaide, serueth to strengthen this conclusion, that if wee hope for that which is to come, then will we with patience abide for it.

We haue first to marke a difference betweene the Chri­stian and the Worldling:The worldlings comfort is in things that are seene, the Chri­stians not so. the Worldling hath his affection on things which are seene, hee cannot mount aboue them; hee hath receiued his consolation on earth; his portion is here, and he possesseth his best things in this present life. It is farre otherwise with the Christian, for in his affection he transcends euery thing which is subiect to sense, hee is not now a possessor, but an expectant by hope of his best things, hee hath them not in re, but in spe: therefore may he say to the Worldling, as our Sauiour saide to his Kinsmen, your times is alway, but my time is not yet come. The Christian is that good husbandman, who hath more comfort in that seed, which he hath sowen, and couered with earth that he seeth it not, than he hath in that, which he sees lying before his eyes in the barne, for hee knowes that the one, at the last, shall render him manifold greater encrease, than the other.

It is not an vnpleasant Allegorie which Augustine makes vpon these words of our blessed Sauiour.Augustines Allegory on the words of Christ. If a Some aske bread of any of you that is a Father, will he giue him a stone? or if hee aske a fish, Luke. 11. 11. will he giue him a Serpent? or if hee aske an egge, will he giue him a Scorpion. The Lord Iesus being the highest Doctor that euer taught, doth teach in the lowest, applying himselfe to our capacitie; by homely similitudes of earthly things, hee labours to bring vs in all his doctrine to the knowledge of things heauenly: I know that the end of these parables is to confirme vs in this assurance, that if we seeke good things from the Lord, we shall obtaine them, [...] [...] [Page 288] day of death, vvhich vvill be to thee a day of darknesse, and dolefull displeasure, which shall swallovv vp with one gape, not onely the sense, but also the remembrance of all thy former delights?

Where then are your pleasures O worldlings,Worldlings haue no present pleasures: such as are gone are lost, such as are to come or vncertaine. vvherein yee reioyce? present pleasures yee haue not, those vvhich are past are vaine and comforts you not, and those which are to come are vncertaine: in the smallest things how oft are ye deceiued? yee looke for a faire day and a foule comes vpon you: ye looke for continuance of health, and sicknes vnawares seases vpon you: yee comfort your selues vvith the hope of a good successe of your affaires, and an euill successe ouerturnes incontinent all the counsels of your hart: thus the good for which yee looke to come, in your owne experience you finde it deceiues you. Call not therefore any more vpon vs to follow you, and to drinke with you of your perishing pleasures, wee haue had a proofe of yours, and found them to bee vanitie; but if yee will, come and take a proofe of ours, will you taste of those delicates vvhereunto God hath called vs? will you eate of the fruit that growes vpon the tree of life, discouered by the Gospell, vnder the shadow whereof vve delight to sit? righteousnes shall breed you peace, and peace shall breed you ioy in the holy Ghost, and these shall in such sort delight you, that in regard of them, your soule shall loath all your former vaine pleasures vvherein you delighted before.

Of this we may see further, that as Faith procreates hope,Impatience in trouble pro­ceeds from the want of Hope. so hope procreates Patience: so that the want of Patience in trouble bewrayes the want of Hope, What made Saul who in his first beginning draue Witches out of the land, in his latter end to make his refuge to them? surely because all hope had failed him that the Lord would answere him any more. When Samaria was besieged and straited vvith Famine, as long as Iehoram had any hope hee waited vvith patience vpon the word of Elisha, that there should be great plenty shortly in Samaria, but when by the womans [Page 289] complaint he vnderstood that the Famine was encreast to that height, that his subiects were forced to eate their chil­dren, his hope failed him, and hee concludes to attend no longer vpon the Lord, but vowes in his impatience to cut off the head of Elisha. Thus the cause of all impatience in trouble, that driues men to seeke deliuerance by wicked and vnlawfull meanes, is onely the want of hope.

Againe,Licentiousnes in prosperitie proceeds from the want of hope. if yee looke to those who in prosperitie layes downe the raynes of their affections with all licentiousnesse to goe after their desired pleasures, yee shall find the onely cause thereof is the want of hope, he that hath (saith Saint Iohn) this hope in himselfe that he shall see God purges himselfe, euen [...]s God is pure. And this our Sauiour teacheth vs more clearely, in the Parable of that seruant who because hee thought within himselfe that his Maister would not come, began to beat his fellowes instead of feeding them. So that the ground of all the Atheisme of our time, is pointed out to be the want of hope: there is no sinne committed but through impatience, all proceedes of this, that mans vnre­generate and proud nature cannot contayne the selfe within the limites prescribed vnto it by the Lord: he that is gouer­ned with patience is easily kept both in peace and warre from extremitie of affection. If any man prophane like Esau sell his birth-right for a messe of pottage, that is, forgoe eternall life for the perishing pleasures of this life, it is be­cause he hath no hope; and therefore no meruaile if vvith patience he abide not for a better, but rather in impatience breake after his affections, to embrace those things which are present.

Among all the graces of the Spirit,Without pati­ence no grace can be preser­ued. this praise may be giuen to Patience, that it is the keeper of the rest: if our patience be not first broken, we cannot be induced▪ to the committing of any sinne. Sinnefull concupiscence proceeds from the impatience of continencie; couetousnesse from this that we are impatient of our sober estate. Therefore did Tertullian call patience such a gouernour of the affaires [...] [...] [Page 292] behauiour may conuince the vnbridled affections of many professed Christians.Ethnicke phi­losophers ex­cluded from the praise of true Patience. In which sence Basile commended Socrates: yet cannot their patience deserue the praise of true vertue; for neither did their suffering proceed from the Spi­rit sanctifying their harts by Faith, without which it is im­possible to please God, nor was the end thereof directed to his glory; albeit as sayth the Apostle, after a sort they knew him, yet did they not glorifie him, and though they seemed omni virtutum genere praeclari, to excell in euery kinde of vertue; yet herein are they conuinced to be vniust, quod dona Dei non retulerunt ad suum authorem, that they returned not the gifts of God to the author thereof, but rather abused them to their owne vaine-glory; and so fayling both in the beginning, as also in that end whereunto they should haue beene directed, they cannot haue the praise of acceptable vertues to God, but are rather to be accounted shadowes of vertues, than vertue indeed. Quid enim illis cum virtutibus, qui Dei virtutem Christum ignorant? what haue they to doe with vertue, who are ignorant of Christ the true vertue of God? Certe verus philosophus est amator Dei: but the most excellent thing that euer they did, flowed rather from a loue of themselues, and their owne glory, than from any loue of God.

The second sort of persons excluded from the praise of true patience,Worldlings su­styning great distresse for gaine, are also excluded from the praise of true Patience. are worldlings: who howsoeuer they indure very much, and sustaine great distresse in their bodyes, and restlesse cares in their mindes, yet haue not this end propo­sed to them, that by the good which presently they seeke they may attaine vnto better. Our Sauiour hath recommen­ded to vs that patience whereby we possesse our soules; hee counts not of those sufferings, which men endure that they may possesse things which are without them: for what is that possession worth whereby men possesse those things which are without them, they themselues being possessed within of worse than themselues? They are called Lords, and are the seruants of seruants; haue Villages, Cities and [Page 293] multitudes of men vnder their commandement, and they themselues are captiued slaues vnder the seruitude of Sathan: but that Patience is praise worthy, whereby we possesse our soules in patience, euen then when wee sustayne greatest losse of things that are without vs: yet certainely all those cares of worldlings, which causes them to endure the neces­sities of hunger and thirst, the heat of the day, and cold of the night, seemes to be but licitae quodammodo insaniae, that is, lawfull and tollerable furies, if they be compared with others.

This definition doth also exclude from the praise of this excellent vertue those miserable Atheists who sustaine great stresse and painfull labours,Atheists who pine themselues to commit euill excluded from the praise of true Patience. that they may commit euill. These are they of whom Salomon saith, they cannot rest vn­lesse they haue done wickedly. And of this sort were those Iewes who vowed they would neither eate nor drinke, till they had the Apostles life; and those pharasaicall spi [...]its, of whom our Sauiour saith, they compasse both sea and land to make one of their owne religion, and when they haue done, makes him ten times more than himselfe the childe of Sathan; this is wicked Patience. Vera enim patientia est amica bonae conscientiae, non inimica innocentiae: as in like manner, that losse of goods, want of rest, and enduring of shame, which men suffer to obtaine the sinfull pleasure of their lusts. For Patience is not famula concupiscentiae, the handmaid of inordinate concupiscence, but comes sapientiae, the companion of godly wisedome. And last of all here is secluded that Patience, by which men in the hardnesse of hart, endure most stubbornely the punishment inflicted vp­on them for their sinnes, which is miseranda▪ potius durities, quam miranda aut laudanda patientia, rather miserable hard­nesse to be pitied, than patience worthy to be praised: for then is patience good when the cause for which we suffer is good: it is not poena sed causa quae facit Martyrem, euery strong suffering of torment makes not a man a Martyr, but the good cause for which hee suffers: therefore are we [...] [...] [Page 296] In a Godly man his desires are better than his deedes, hee cannot doe the good that hee desires, as the Apostle plainely confesseth of himselfe: but the wicked haue their desires worse than their deed [...]; for when they haue done most wickedly, yet haue they still a desire to doe more, till their tormenting conscience waken them: and so whereas the one sinneth of weaknesse,The Christian is freed from wickednes not from weaknes. the other sinneth of wicked­nesse. Certainely they who are truely Godly are so far from wickednesse, that if they were such men as they desire to be, and could possibly perform that good which they prease to doe, there would not be such a thing as a spark of the life of sinne left remaning in them. Alwayes wee liue vnder this hope, that the Lord who hath already by his grace deliue­red vs from wickednes, will also in his owne good time de­liuer vs from our weaknesse: hee shall make our deeds an­swerable to our desires, and wee shall become such as may say, Now thankes be to God, for I doe the good which I would.

These infirmities after our regeneration are left in vs,Why infirmities are left in vs af­ter our regene­ration. partly as Antidotes against our naturall presumption, as wee may see in the holy Apostle, who least hee should haue beene exalted out of measure, was buffe [...]ed with the An­gell of Sathan: and partly for our prouocation to prayer, that having experience of our owne weaknesse, wee might runne to the Lord who is the strength of our soule, and seeke his helpe by prayer, whereunto otherwise we are very slow by nature, notwithstanding it be the best and most ac­ceptable seruice that we can giue vnto God vpon earth. We haue marked this in experience, that as they who finde not themselues bodily diseased seeke not the Phisition, so hee that feeles not the spirituall infirmities of his soule, cannot pray vnto God to remedie them: the Lord hath vsed the in­firmities of many as holy meanes to make them truely reli­gious, who were prophane before, and for these causes are in­firmities left in vs.

[Page 297] Infirmities. Our infirmities are manifold. So the Apostle speakes in the plurall num­ber, because not one, but manifold are the infirmities where­unto we are subiect: whereof there arises to vs a two-fold warning. First, that we take heede vnto our selues, and see where wee are weakest, to the end that there wee may strengthen our selues. The Philistims were very carefull to know wherein Sampsons strength lay, to the end that spoy­ling him of his strength they might spoyle him of his life: but Sathan by long experience knows our infirmities, and sets vpon vs there where hee knowes that wee are weakest. As therefore they who are besieged looke not so much vn­to the stronger part of the wall,Wee should strengthen our selues most where we are weakest. as vnto the weaker, that they may strengthen it: so wisdome craues that we should looke most narrowly to our greatest infirmities. Hee that hath children albeit he loue them all, yet hath he most respect to the most infirme among the; and he that hath many tene­ments of land, hastes soonest to repayre that which is most ruinous; and among all the members of the body, we care most for those that are weake or wounded. Seeing Nature hath taught vs to take heed to those things which are ours, shall we not much more take heed vnto our selues? It is euen a point of holy wisedome to consider where wee are weakest, and what those sinnes are vnto which we are most subiect, and by which Sathan hath gotten greatest vantage against vs, that so we may take the more paynes to make our selues strong against it.

And after that by prayer and spirituall exercises,Yet so that we remember that the enimie re­pulsed at one place will as­sault another. thou hast made thy selfe strong there where thou wast wont to be weake, yet take heede vnto thy selfe, it is not one but many infirmities whereunto we are subiect, and the craftie enimie can very well change his tentations vpon thee, if he be repulsed at any one part, whereat he was wont to enter, hee will goe about and seeke vantage at an other: and therefore seeing our enimie is restlesse, and the matter hee workes vpon is our manifold infirmities, let vs walke cir­cumspectly, and pray continually, standing with the whole [...] [...] [Page 300] grace, the grace of Prayer is, we should not so vainely pro­fesse in our words, that wee can pray, as earnestly beseech him with the Disciples that he would teach vs to pray. As that Eunuch professed that hee could not vnderstand with­out a guide,Acts. 8. 31. so may we that we cannot pray without a guide, it is easie to speake of God, but not so easie to speake vnto God; hee that will speake to God (saith Ambrose) must speake to him in his owne language, that is, in the language of his Spirit.

Prayer is not a communing of the tongue with God,Praier is a com­muning of the soule with God but of the soule with God, and of such a soule onely as is taught by the holy Spirit how to pray: it is true the Lord vnder­stands the thoughts of euery mans heart, but the language acceptable to God, are those motions of the heart which are raised by his owne Spirit, and hee that wants this Spirit, can not speake vnto God in Gods language. Let this serue to reforme the corrupt iudgement of many, who thinking themselues able enough to pray, passe ouer their dayes with­out the grace of Prayer, a fearefull punishment of carnall presumption.

This naturall inabilitie to pray consists in these:Our natural in­abilitie to pray is, eyther in our corrupt vnder­standing, by which we seek things vnlaw­full, some­time the fault is in our vnderstanding, fallimur putantes pro­desse quae poscimus, cum non prosint, wee are deceiued, think­ing those things to be profitable for vs which are not: so the Iewes not content to be fed with Manna according to the Lords dispensation, will haue flesh, which the Lord giues them, but in his anger: and their posteritie not content with the Lords gouernement, will haue a King like other nati­ons, which the Lord gaue them, but in his wrath. Of this sort are they, who send out in stead of lawful prayers, vnlaw­full imprecations against their brethren, crying for the plagues of God vpon their neighbours, for euery small of­fence, in stead of the blessings of God: these are like the Disciples that prayed for fire from heauen to burne vp Samaria, not being led by a right spirit; or rather like vnto Corah, Numb. 16. Dathan, and Abiram, who sent vp to the Lord [Page 301] strange fire, vvhich at length brought downe a strange iudgement vpon themselues.

Sometime againe wee seeke that which lawfully may be sought:Or in our cor­rupt affection, by which wee seeke things lawfull for the wrong end. the fault is not in the vnderstanding, but in the affection? as when men seeke lawfull things for the wrong end, or in the wrong place. Of the first (sayth Saint Iames) yee seeke and receiue not, because yee aske amisse, that yee may consume it vpon your lusts. Iames. 4. 3. Of the second (saith our Sauiour) seeke first the kingdome of Go, Mat. 6. 33. and other things shall be cast vnto you: the Lord is greatly dishonoured when we seeke any thing before himselfe: for remedy let vs remember these rules. First, that the thing we seeke be good. Secondly, that vve seeke the greatest good in the first roome. And thirdly, that the secondary gifts vve seeke them for the right end, namely, that they may be seruants to vs in our seruing of God onely, and that wee abuse them not as occasions of sinning against our God.

And further we may learne here how little cause either the Pelagian had of old,What good can we doe by Na­ture, seeing we cannot doe so much as pray for our selues. or the semipelagian Papists haue now, to magnifie so farre the arme of flesh, as to affirme that man vnregenerate hath power of his owne free-will, to make choise in things spirituall, of that which is good: for seeing vve cannot know vvhat is good for vs, till the Spirit teach vs, vvhat power haue vve of our selues to make choise of it? It is true that men by the quicknesse of their naturall vvit, haue found out many artes and trades, profitable for this naturall life; so Iubal was the first Father of them who play on Harpes and Organes,Gen. 4. 22. and Tubal-cain the first in­uenter of cunning working in brasse and iron: but as for spirituall things which concerne the life to come, man is not able by any power of Nature to help himselfe therein: for vvhat can he doe, seeing he doth not vnderstand those things that are of God?

But the spirit it selfe makes request. How the Spirit requests for vs. The Apostle to the Galathians hath a commentary for these words, when hee saith that God hath sent downe his Spirit into our harts, by [...] [...] [Page 304] and againe,Chris [...]an Mat hom. 10. tardius dando quod petimus, instantiam nobis ora­tionis indicit, the Lord when hee is slow to giue that which vve aske, doth it onely that he may commend his gifts vnto vs, and make vs more instant and earnest in prayer.

For the better vnderstanding of this,If the Lord re­fuse that which we wil, it is be­cause it is not for our weale. let vs distinguish our petitions: sometime vve seeke those things which are not so expedient for our selues to be granted as refused vnto vs; and in these non audit nos ad voluntatem, vt exaudiat ad salutem, the Lord regardeth not thy wil, but thy vveale. The Apostle buffeted by an Angell of Sathan, besought the Lord to remoue that tentation from him, but obtained not his vvil, the Lord saw it was not for his weale: and not onely doe we read that men beloued of God haue beene refused in mercy, but others haue had their petitions granted in anger: which wee may see not onely in the Israelites, vvho obtay­ned flesh when they sought, but in his anger; but also in those damned Spirits, vvho sought licence of the Lord Iesus to enter into Swine, and obtained it, but to the greater aug­mentation of their vvrath.

If therfore thy petition vnto God be for a thing absolutely necessary to thy saluation,And the refusal of anything to his owne, is not without the graunt of a better. be assured that howeuer the Lord delay it, hee shall not simply refuse it: and if otherwise thou craue a thing not absolutely necessary for thee, if the Lord refuse to satisfie thy will therein, it is that hee may doe ac­cording to thy weale. When the Disciple asked Iesus of the resurrection,Acts. 1. 6. Lord wilt thou at this time restore the kingdome to Israell? he satisfied them not in that which they craued; 7 It is not for you (saith hee) to know the times or seasons which the Father hath put into his owne hand: but another thing meeter for them, and lesse craued of them, hee promised 8 vnto them: But yee shall receiue power of the holy Ghost, when hee shall come vpon you, and yee shall be witnesse vnto me. A comfortable answere indeed, an exchange most profitable for vs, and wee rest content with it, So be it, euen so be it, O Lord, giue vs thine holy Spirit, and deny vs any other thing thou wilt.

[Page 305] And of this againe we learne,Prayer which obtaines all o­ther gifts is also a gift of God, therefore the praise of all is due to the Lord that we liue onely by mer­cy, for not onely those things which we obtaine by prayer, are begged by vs, and giuen by God, For what hast thou O man that thou hast not receiued? but we see here that prayer it selfe, whereby wee get all things, is also a gift of God: if we wanted not of our owne, we would not seeke of another by prayer,1 Cor. 4. 7. and if vve could also pray of our selues, vve nee­ded not another to teach vs, Etiam ipsa Oratio inter gratiae munera reperitur, it is the Lord who commands and wor­keth in vs both the will and the deed: vnto him therefore be­longs the prayse of all,

Wee haue here also to consider a great comfort for the Godly,Comfort for the godly, whē no man will speake for them they want not Intercessours. who are oft times redacted to that estate, that there is none among men to speake for them: Ieremie cannot finde one Ebed-melech, neyther haue the Prophets of the Lord one Obadiah to hide them: Daniel hath none to speak for him, al stands vp that had credit, to procure that he may be cast into the denne: those that should be friends, often­times become foes to the seruants of God, but euen at this time their comfort is, that not onely they haue Iesus the Iust an Aduocate for them at the right hand of his Father, but haue also the Spirit the Comforter within them, an In­tercessor for them.

Miserable therfore must they be who bend their tongues to speake against those,Miserable are those who bend their tongues a­gainst them, for whom the holy Spirit maketh request. for whom the holy Ghost maketh request vnto God: that rebuke which the Prophet gaue to Iehosaphat, vvhen he went out to help wicked king Achab, wilt thou helpe them that hate the Lord? we may turne to those in our time, that are enimies to the Children of God, Will yee hurt them,2. Chron. 18. whom the Lord helpeth? The Children of God in all their infirmities haue the holy Spirit for their helper, vvhat euer man speakes against them, hee maketh request vnto God for them. It cannot then otherwise be, but in the end comfort must be to them, and confusion vnto their enimies. That oracle which Zeresh gaue to Hamans husband, shall assuredly prooue true vpon all the enimies of [...] [...] [Page 308] in all our waies principally to looke vnto it. It is in the most part of men an argument of their Atheisme, that they look curiously to the decking of the body, which falleth vnder the eye of man,Let not man therefore sinne vnder hope of secrecie. but regard not the hid man of the heart, which falleth vnder the eye of God. And againe, we learne here, that it cannot be without great contempt to God, to sinne against him vnder hope of secrecie; it is with thy sin, to ioyne a mocking of God: for in effect thou sayest with the Atheist, The Lord seeth not. A most high sinne against his Maiestie, whereby thou dost all thou canst to pull out the eyes of the Lord, that hee should not see, or at least thinks so of him in the false conclusion of thy darkned mind. No meruaile therefore, that against such as thou art, the Prophet threaten that fearefull curse:Esay 29. 15. Woe be to them that seeke in deepe to hide their counsell from the Lord, their works are in darkenesse, and they say, who seeth vs? or who knoweth vs? your turning of deuices shall it not be esteemed as the pot­ters clay? for shall the worke say to him that made it, hee made me not? or the thing formed, say of him that fashioned it, hee had none vnderstanding? Psal. 94. 89 10. 11 Vnderstand yee vnwise among the people, and yee fooles when will yee be wise? Hee that planted the eare, shall hee not heare? or he that formed the eye, shall he not see? he that teacheth man knowledge, shall hee not know? Certainely, the Lord knoweth the thoughts of the heart of man, that they be but vanitie.

Let vs therefore sanctifie the Lord God of hostes in our heart,But let the eye of the Lord be an awband, euenin secret to keepe vs from sinne. let vs neuer seeke to hide our wayes from heauen, for that is impossible: let vs learne of Henoch to make our liues a walking with God; and with Dauid, let vs alwayes set the Lord before our eyes: so in the middest of our owne house, wee shall walke in the innocencie of our heart: where there is no eye of man to make vs ashamed, the reuerence of God shall keepe vs from sinne. The feare of earnall men, is the countenance of men: what restrayned Abner, and made him vnwilling to slay Asahel? If I doe it (said he) how shall I hold vp my face to thy brother Ioab: 2 Sam. 2. 22. but the awe of spirituall [Page 309] men is the countenaunce of God:Gen. 42. 18. this restrayned Ioseph that in secret hee durst not commit adultry, and it was his reason to perswade his brethren, I feare God, and therefore dare doe you no euill. Certainely this is onely true godlines, when wee liue so as vnder the eye of God, and the reue­rence of his inuisible maiestie, restraynes vs from doing those sinnes, which otherwise we might doe vnknowne, or at least vncontrouled of men.

And so much the more let vs endeauour to attaine to this holy disposition,The sonnes of Adam seeke to hide themselues from the Lord, because how so euer our corrupt Nature cannot hide her crooked wayes from the Lord, yet she de­sires and preases to doe it, and if her deeds and thoughts be brought vnto the light, it is sore against her will: but the children of God renued by grace, willingly presents their hearts to God, that he should looke vpon them. And this the Apostle points out here, when hee saith, that not onely God knowes the heart, but that hee searches the heart. Searching, is the inquisition of a thing which is hid and co­uered, and imports the contrary corruption of our Nature, vvhich seekes to hide and obscure it selfe from the Lord. As Adam presently after his fall sought to couer his na­kednesse with figge-tree leaues, so hath he transmitted this heritable euill to all his posteritie, that when they haue done wickedly,But in vaine. they doe what they can to couer it: but in vaine, for the Lord is such a searcher, from whose eyes no man can hide that for which he makes inquisition. Laban searched the Tent of Iacob for his idols, and could not finde them though they were there: but what the Lord searches hee shall finde out. If Saul hide himselfe the Lord can tell the people that he lurkes among the stuffe. As a light where it comes makes things to be seene which were hid in dark­nesse, so the Lord when he searches, saith he will search with lights; to tell thee that were thy deedes neuer so secret, hee will make them manifest. Let vs not therefore like the pro­phane Atheists seeke to hide our secrets from the searcher, but let vs liue as in the sight of God.

[Page 310] Neyther is it without great cause that the Lord passing by other things,The heart only makes the diffe­rence between the true christi­an & counter­faite. looketh onely to the heart, the heart being the essentiall difference that distinguisheth a true Christian from a counterfaite: for outward exercises of godlinesse the hypocrite in appearance may match the holy one. Ye shall see Cain sacrificing no lesse then Abel: yee shall see Esas seeking the blessing with greater crying, and moe teares, than Iacob: and Saul shall confesse his sinne no lesse than Dauid: and Ahab shall humble himselfe in dust and ashes, more penitent like than Ezechiah: the Pharisee shall be more abundant in fasting and giuing of almes, than the Pub­lican. As he that doth paint a fire, may paint the colour and the forme of the bowing flame thereof, but can no way paint the heate thereof: so an Hypocrite can looke like a Christian, speake like a Christian, and in outward actions counterfait the Christian, but can neuer attaine to the Chri­stians heart: therefore is it that the Lord most of all delights in the heart, and we also most of all should take heede vnto it, to keepe it holy.

Beside this,It is in great wisedome that God hath loc­ked vp the hart of one man from another. that the Lord hath locked vp the heart of one man from another, and hath reserued the knowledge of the heart to himselfe onely, the Lord hath done it in great wisedome: for seeing that man diuided himselfe by sinne from God, their hearts by nature are so discordant among themselues, that if their hearts were as manifest to others, as their faces, there could not be a fellowship nor societie entertained among men. Looke how many men are in the world, there are as many sundry iudgements and wils, euery man hauing a kingdome in his breast, and so carryed away with a desire of his owne super-excellencie, that hee seeketh the aduancement of his owne will with the ouerthrow of all others, whose will is not agreeable to his, if hee might at­taine vnto it. Againe, the heart of man is such a bottomlesse fountaine of wickednesse, that if it were manifested, the world should be infected with viler abhominations, than any that yet are knowne in it: for if the tongue which is [Page 311] but a little member of the body, when it fomes out but a small part of that filth which abounds in the heart, be so forcible as to corrupt the honest minds and manners of the hearers, what should be done if the heart it selfe were laid open, which is by nature but a stincking puddle, and filthy store-house of all iniquitie?

And further for the comfort of the whole Church of God,The soueraign­ty of God ouer man appears in this, that hee is vpon the se­crets of their hearts. and euery member thereof, let vs marke the soueraigntie of our God ouer all his creatures in these two, that not onely hee is vpon their secrets whether they will or not, for hee sits in their hearts, but also hath soueraign commandement ouer them, so that he can when he wil, & will when his glory requires, eyther take their hearts vtterly from them, or turne their owne hearts against themselues, as domestick enimies to torment them. And as for the first, it is manifest out of this place, that the Lord sitteth vpon the secret counsell of the wicked; for hee searcheth the heart. It was a great dis­couragement to Benhadad King of Aram, that the secret conclusion, which hee laid with his captaines in his cabinet counsel, concerning the ordering of his battels against Israel, were discouered as they were concluded, by Elisha the Pro­phet, vnto the King of Israell, and who reueiled them to Elisha [...] but the Lord our God, who sits as moderator in the counsell of the wicked, whether they will or not to ouerrule their determinations, & direct them to his owne end, which is his glory, and good of his Church. Let our enimies then take counsell, and conspire together as they will, hee that doth sit in the heauens shall haue them in derision. The counsell of the Lord shall stand, and what hee hath decreed shall onely come to passe: let vs therefore rest in him.

It were good for men to consider this,Man hath but his hart to hold him vp, & God can take it f [...]ō him, when hee will. that albeit man be sustained and vpholden by his owne heart, so that no o­ther thing can help him if it faile him, yet it is in the Lords power to doe with it what hee will: how oft haue we seene that the Lord being angry at man, passing by all the mem­bers of his body, and leauing them whole and sound, hath [Page 312] stricken the heart with such terrours, that most valiant men hauing eyes could not see, hauing a tongue could not speak, hauing hands could not strike to defend themselues, and hauing feete could not doe so much as runne away, their heart being taken from them by God, they are left in a strait and comfortlesse estate. But farre more miserable are they, when the Lord turnes their owne hearts against themselues, and makes them a terrour to themselues. A fearefull exam­ple whereof wee haue in Belshazzar, Dan. 4. 6. who seeing nothing without him, but the figure of a hand which stirred him not, was so stricken and pursued with his owne heart with­in him, that his flesh trembled, his countenance waxed pale, his knees smote one against another. If man considered this, he would be loath to prouoke the Lord vnto anger, seeing hee can neyther sustaine the wrath of God nor eschew it.

Moreouer wee are taught here,We haue neede of great reue­rence in praier, seeing we speak to him who searcheth the heart. seeing our Prayer is a conference with him who searcheth the heart, that we should alway pray with our heart, for otherwise if wee draw neere him with our lips our heart being farre from him, hee will curse vs as deceiuers, that hauing a male in our flock, doe sa­crifice a lame thing vnto the Lord: that is, in stead of the seruice of our hearts, doe offer vnto him the seruice of our lips. The Lord hath no delight in the sacrifice of fooles, who are rash with their mouth to vtter a thing before him, not considering that hee is in heauen, and they are vpon earth, the mouth may reach to men who are beside vs, the heart onely may reach to God who is aboue. It was a very godly protestation that Dauid made,Psal. 139. 23 Try me O Lord, and prooue my thoughts in the night, and see if at any time I haue spoken that to thee with my mouth, which I haue not thought with my heart: and albeit wee haue not as yet atteyned vnto it, yet is it that holy sinceritie whereat wee should ayme in all our prayers, so to speake vnto God that our conscience may beare vs record that we lye not, and that we haue spoken nothing with our mouth, which we haue not thought vvith our heart.

[Page 313] We are therefore for the right ordering of our prayers,Three things to be obserued in Prayer. to take heede to these three things. First, preparation before prayer. Secondly, attention in prayer. Thirdly, reuerent 1 thanksgiuing after prayer.That prepara­tion go before it. As for the first, as Moses and Iosua put off their shooes before they came neere the Lord, so are we to remoue out of our hearts vncleane cogitations, and affections, whereby we haue trode in the filth of sinne, before we pray; for those are neuer lawfull, but most vnlaw­full in the time of prayer. As for worldly cogitations they are sometimes lawfull, but neuer in the time of prayer. As Abraham vsed his Asses to serue him for the iourney, but when he came to mount Moriah, the place of the worship, he left them at the foot of the hill: so the thoughts of the world are sometime tollerable, if wee vse them as seruants, to carry vs through in our iourney, from the earth to hea­uen, but we must not take them with vs into the holy place wherein the Lord is to be worshipped.

To help vs to the preparation before prayer,Motiues to preparation. let vs con­sider; first that he to whom we speake is the Father of light, and we are by nature but the children of darknes: call there­fore vpon him in the sinceritie and vprightnesse of thine heart; for he loues truth in the inward affections. Secondly, he is the Father of glory, come therefore before him with feare and reuerence, for thou art but dust and ashes. Thirdly, he is the Father of mercy, repent thee therefore of thy sinnes, and then draw neere with a true heart, in assurance of Faith.

The second thing requisit, is attention in Prayer: the Lord 2 to whom we speake is the searcher of the heart,That there be attention in prayer. and there­fore we should beware that we speake nothing to him with our mouth, which our heart hath not conceiued. For it is a great mockerie to the Lord to desire him to consider those petitions which we haue not considred our selues; we scarce­ly heare what we say our selues, and how then shall we craue the Lord may heare vs? We finde by experience that it is not an easie thing to gather together in one, and keepe [Page 314] vnited the powers of our soule in prayer vnto God. Sathan knowes that the gathering of our forces is the weakening of his kingdome, and that then we are strongest, when we are most feruent in prayer, and therefore doth hee labour all that hee can to slacke the earnestnesse of our affection, and so to make vs more remisse in prayer, by stealing into our hearts if not a prophane, at least an impertinent cogitation, so that vnlesse we fight without ceasing against the incursi­on of our enimie, like Abraham d [...]iuing away the rauening birds from his Sacrifice, vnlesse we expell them speedely, as oft as they come vpon vs, it is not possible that wee can intertaine conference with God by prayer.

3 And thirdly,That after prayer therebe thanksgiuing to God. after thy prayer thou shouldst come away with reuerent thanksgiuing. It is the fault of many carelesse worshippers, they goe vnto God as men goe to a Well to refresh them when they are thirstie; they goe to it, and their face toward it, but being refreshed they returne with their backe vpon it: euen so doe they sit downe to their prayers without preparation, powre them out without attention and deuotion, and when they haue done, goes away without re­uerent thanksgiuing: whereas indeede euery accesse to God by prayer, should kindle in our harts a new aff [...]ction to­ward him, if we consider that when we pray, and gets any accesse, so oft we are confi [...]m [...]d in this, that he who hath the keyes of the house of Dauid, and opens and no man shuts, hath opened to vs an entrance to the throne of grace, which shall neuer be closed againe vpon vs: whereof their should arise in our hearts a daily encrease of ioy, which should make vs to abound in thanksgiuing.

Makes request for the Saints. The curse of Moab is vpon prophane men, they pray and preuailes not. We haue further to learne that none are pertakers of the grace of Prayer, but men sanctified in Christ Iesus: the Spirit requests for Saints, not for prophane and impenitent men, howsoeuer sometime they babble for themselues, yet are their prayers turned in­to sinne. The curse of Moab is vpon them, they pray and pre­uailes not. As without sanctification we cannot see God, so [Page 315] without sanctification wee cannot pray to God: euery one that calles on the name of the Lord, should depart from iniquitie. Doe we not feele it by experience, that the further we goe from our sinnes, the neerer accesse we get vnto the Lord: and on the contrary, doth not the Lord protest a­gainst his people the Iewes?Esay. 1. 15. albeit yee make many prayers yet I will not heare yo [...], Ierem. 7. 9. for your hands are full of blood. Will you steale, murther, and commit adultrie, and come and stand be­fore mee in this house, where my name is called vpon, before your eyes? behold euen I see it, and will for this cause cast you out of my sight.

But here seeing it is for Saints onely that the Spirit re­quests,Seeing the spi­rit requests for Saints onely, how shall we know that he requests for vs who are sinners? what shall then become of mee may the weake Christian say, who am the chiefe of all sinners? To this I answere, that in vs who are militant here vpon earth both of these are true; wee are sinners, and we are Sai [...]ts, but in sundry respects. If we say we haue no sinne wee lye, and the [...]ruth of God is not in vs. 1 Ioh. 1. 8. And if our aduersary say that there is nothing in vs but sinne, hee is also a lyer. That therefore we may know how these are to be reconciled, let vs consi­der that the Euangelist Saint Iohn saith,1 Ioh. 5. 18. hee that is borne of God sinneth not: and in the same Epistle speaking also of men that are regenerate and borne of God, he saith, if wee say we haue no sinne we deceiue our selues. The Apostle Saint Paul speaking of himselfe in one and the selfe same place, affirmes that he did the euill which he would not, Rom. 7. 15. 17 and yet in­continent hee protests that it was not hee but sinne dwelling in him.

The resolution of this doubt will arise by considering that in the Christian man are two men,In the christian man are two men, the new and the old. the new man, and the old; the one the workmanship of God, the other the workmanship of Sathan; the one but young, little & weake in respect of the other, like little Dauid compared to the Gyant Goliah. Yet the new man who is weakest hath this vantage, that he is daily growing, whereas the other is daily decaying; the life of the new man waxeth stronger and [Page 316] stronger, the life of the old man weaker and weaker, the one tending to perfection, the other wearing to a finall destruction.

Now the Lord in iudging of the Christian lookes not to the remanents of sinne in him,God iudges of the Christian by the new man, and not by the old. which are daily decaying, but to the new workmanship of his owne grace in him, which is daily 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 what wee haue beene, neither yet weighing vs by the corruption of sinnefull nature which remaines in vs, but ac­cording to the new grace which in our regeneration hee hath created in vs,Num. 23. 21 He sees no iniquitie in Israell, and it is his praise to passe by the transgressions of his heritage. But the Christian by the contrary in iudging of himselfe, he lookes most commonly to that whereunto the Lord lookes least, his sinnes are euer before him, the old man is continually in his sight, as a strong, and mightie Gyant, whose force hee feares, whose tyrannie makes him to tremble, and by whom hee finds himselfe detayned vnder miserable thral­dome farre against his will, and therefore all his care is how to subdue this tyrannie, how to quench his life, and shake off his dominion in this warfare: hee sighes, complaines, and cryes vnto God with the holy Apostle,Rom. 7. 24. O miserable 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 greiue 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,How it is to be vnderstood that he who is borne of God sinneth not. that hee who is borne of God sinnes not, and yet that hee who saith he 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 [Page 317] of the new man, his vnderstanding being as yet so weake 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,The new man liues in the bo­dy like Lot in Sodome: and a­gainst his will compelled to behold wicked and abhomina­ble 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 sinnefull motions, vnruly lusts and affections of his corrupt nature, whereunto he consents not, but pro­tests against them, and for their sake becomes weary of so­iourning in the body, so that Ioseph was not more weary of his prison, nor Ieremie of his dungeon, nor Daniel of the company of Lyons,Psal. 120. 5. nor Dauid more weary of his dwelling in the tents of Kedar, than is the new man weary of his abiding in the bodie. Hee is like Lot in Sodome, whose righteous soule was vext day by day, by hearing and seeing the vnclean conuersation of the Sodomites: hee is like Israel in Aegipt, kept in most vile slauerie by the tyrannie of Pharaoh, sigh­ing and crying: he 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 libertie to doe. So this new man perceiues many sinnefull motions and 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,Reioycing when he doth good, grieued when he doth euill. that 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 L [...]rd this is not I, but sin that dwels in me, Rom. 7. 15. thou knowst I like it not, I allow it not, I wish from my heart there were not done in mee any thing that might offend thee. Onely happy, and thrice happie is [Page 318] the man, who with the holy Apostle is able to say so. Thus yee see in what sense the Godly are sayd by the Euangelist in one place not to sinne, and in another not to be with­out sinne. The Lord worke this holy disposition in vs, that the life of sinne may daily be weakned in vs.

According to God. [...] [...]hould not p [...]sent petitiōs to God, which are not accor­ding to his wil. Wee haue last of all to marke here, 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, wee 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 grose 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 back to his friend this answere, And what auaileth to me thy friendship, if for thy sake I must doe that which becomes me not? If such equitie be in a mortall man that hee vvill 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,A Christian hath accesse to the priuie chā ­ber of the great king euer when he pleaseth. that wee may be encouraged to prayer, let vs consider vvhat 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 sillie 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 [Page 319] of his peace toward those vvho seeke him in spirit and truth. Yea, though vvith Dauid thou preuent the morning, and rise at midnight to call vpon him, thou shalt find him, euen then waiting vpon thee, Inuenire potes, praeuenire non potes, come vvhen thou vvilt thou maist find him, but canst not preuent him. Let vs therefore vse our libertie well, and see wee neglect not to begin in time our acquaintance with the Lord, by frequent speaking vnto him, if so be vve looke hereafter for euer to remaine vvith him.

Verse 28. ‘Also wee know that all things worke toge­ther for the best to them who loue God, euen to them who are called according to his purpose.’

NOw followeth the Apostles third and last prin­cipall argument of comfort,The third prin­cipall argument of comfort, is from the proui­dence of God, working all things to the good of his owne. taken from the prouidence of God, which so ouer-ruleth all things that fall out in the vvorld, that hee cau­seth them to vvorke together, and that for the best vnto those vvho loue him: and among the rest our af­flictions are so farre from being preiudiciall to our saluation, that by the prouide [...]ce of God, vvhich is the daily executer of his purpose, vvorking all things according to the counsell of his vvill, they become meanes helping vs forward to that end, namely, conformitie with Christ, vvhereunto God hath appointed vs. The comfort is summarily set downe in these words, All things worke together for the best to them who loue God: the confirmation thereof is broken vp in these vvords, euen to them who are called according to his purpose; and the explication is subioyned in the two subsequent Ve [...]ses.

Also. Manifold bles­sings of God are vpon the Godly. That is, beside all the comfort vvhich I haue giuen you before, I giue you yet this further: not one but ma­nifold are the comforts vvhich the Lord hath discouered for his children in holy Scriptures.Psal. 34. 19. Many are the troubles of the righteous, but the Lord deliuers him out of them all: that is, [Page 320] for euery trouble the Lord hath a seuerall deliuerance.1 Cor. 10. 13 Eue­ry tentation (sayeth the Apostle) hath the owne issue: euery horne that riseth against vs to push vs,Zach. 1. 2 [...]. hath an hammer at­tending vpon it to represse it (saith the Prophet.) Esau mour­ned on Isaac, albeit he vvas prophane, yet he cryed pittifully, Hast thou but one blessing my Father? but vvee, with the holy Apostle may blesse our heauenly Father, who doth so com­fort vs in all our tribulations, that as the sufferings of Christ abound in vs, so our consolations abound through Christ. The store-house of his consolations can neuer be emptied.

The Lord our God hath not delt niggardly nor sparing­ly with vs,If the first fruits of our comfort be so sweete, what shall the full masse be? but a good measure of consolation, pressed down and running ouer, hath he giuen vs in our bosome, his holy name be praised therefore. And yet how little is all this, vvhich now vvee receiue, in comparison of those inestima­ble ioyes prepared for vs, the like vvhereof the eye neuer saw, the eare neuer heard, the heart did neuer vnderstand? Surely the greatest measure of comfort vvee haue in this life, is but the earnest penny of that principall, which shall be giuen vs hereafter: if the first fruites of heauenly Canaan be so delectable, how shall the full masse thereof abundant­ly content vs, when wee shall behold the face of our God in righteousnesse, and shall be filled with his image, and with that fulnesse of ioy which is in his presence, and those pleasures which are at his right hand for euermore?

Wee know. None but a Christian can know the my­steries of the Gospell. If yee ponder the Apostles words, yee shall finde that by an Emphasis hee restaines this knowledge to the Children of God, excluding worldlings and naturalists from it: The spirituall man discerneth all things, but hee him­selfe is iudged of no man. 1 Cor. 9. 11. A naturall man cannot vnderstand the things that are of God. 1 Cor. 2. 14. The Gospell is wisedome indeed, but wisedome in a misterie, 1 Cor. 2. 5. 6. and wisedome among them that are perfect. Euery article of our Faith, and point of Christian doctrine, euery priuiledge of a Christian is a mysterie: no meruail therfore that the Gospell be foolishnes to the natu­rall man who perisheth; the excellent things of christianitie [Page 321] can be knowne of none,Pearles which none know but they who haue them. but those who possesse them: the value, or rather vanitie of earthly Iewels hath beene better knowne of some vvho neuer had them, than of others who haue enioyed them: but the Iewels of God Children such as Peace, Righteousnesse, and Ioy in the holy Ghost, can be knowne of none, but of him vvho [...]oth possesse them: the new Name none can know but hee vvho hath it, neyther can any man know the sweetnesse of hid Manna vnlesse he taste it.

If you goe,Worldlings speake of them like birds coun­terfaiting the voyce of man. and speake to a Worldling of inward peace, and spirituall ioy, or of the priuiledges of a Christian, yee shall seeme to him a Barbarian, or one that speaks a strange language, which hee doth not vnderstand: or if hee him­selfe speake of them, as hee hath learned by hearing, or reading, yet shall hee speake like a Bird, vttering voyces, which shee vnderstandeth not. As the brute beast knowes not the excellencie of mans life, and therefore doth delight it selfe with Hay and Prouender, seeking no better, because it knoweth no better: so the naturall man knoweth not the excellencie of a Christian, and therefore doth disdaine him, and esteeme him a foole, a madde man, and the off-scowring of the world; hee takes the doung of the earth in his armes for his inheritance: if hee can obtaine the portion of Esau, that the fatnesse of the earth may be his dwelling place; if his vvheat, and his oyle abound to him, hee careth for no more; hee knoweth not what it is to haue his soule made glad vvith the light of the countenance of God. This is your miserable condition, O yee wretched Worldlings, yee are cursed with the curse of the Serpent,Worldlings cursed with the curse of the Serpent. yee creepe as it were, vpon your bellyes, and yee lick the dust of the earth all the dayes of your life, yee haue not an eye to looke vp vnto hea­uen, nor an heart to seeke those things which are aboue. Most fearefull is our estate, vve warne you of it, but it is the Lord who must deliuer you from it.

This resolute knowledge is the mother of spirituall cou­rage, constancy, and patience: for why shall hee feare in the [Page 322] euill day,Sure know­ledge of Chri­stian comfort is the mother of patience. yea, though the earth should be remoued, and the mountaines fall into the middest of the sea, who sees the Lord sitting on his throne, and the glassie sea of the world before him, gouerning all the waltrings, changes, and euents of things therein, to the good of them who loue him? Oh that wee had prof [...]ed so much in the schoole of Christ all our dayes, that without doubting or making any excepti­on we could beleeue this which here the Apostle layes for a most sure ground of comfort, that so we might change all our thoughts and cares into one, namely, how to grow in the loue of God: that in a good conscience we might say to the Lord with Peter, Ioh. 21. 15. Lord thou knowest I loue thee: casting the burthen of all the rest of our feares, griefes, and ten­tations vpon the Lord who cares for vs, and hath giuen vs this promise for praemunire, all comes for the best.

The Souldier with courage enters into the battell vnder hope to obtaine the victory;Other men ha­zards vnder hope, but the Christian runs as sure to ob­taine. the Marriner with boldn [...]sse commits himselfe to the stormie seas vnder hope of vantage; and euery man hazards in his calling, yet are they all vncer­taine venturers, and knowes not the end: but the Christian runnes not as vncertaine, but as one sure to obtaine the Crowne;Rom. 16. 20 for hee knowes that the God of peace shall shortly t [...]ead Sathan vnder his feet. What then? shall not hee with courage enter into the battell, wherein hee is made sure of the victory before he fight, knowing that all the warriours of Christ shall be more than conquerours through him? if we will onely stand still wee shall see the saluation of the Lord. Gideon with his three hundred fought against the great host of Midian without feare,2 Chron. 20. 17 because hee was sure of victorie. Dauid made hast and ranne to encounter with Goliah, be­cause hee was perswaded that God would deliuer him into his hands. The Israelits were not afraide to enter into the Riuer of Iordane, because they saw the Arke of God before them deuiding the waters. And shall onely the Christian stand astonished in his tentations, notwithstanding that the word of God goes before him to resolue him that whatso­euer [Page 323] falles out, shall come for the best to him? The Lord increase vs and make vs to abound more and more in the loue of our GOD; for perfect loue casts out feare: the Lord strengthen our faith, that through these mistie cloudes of affliction which now compasse vs, we may see that comfor­table end which God in his word hath discouered vnto vs.

And to this effect we must beware of the subtile slights of Sathan,One of Sa­thans slights is to cause vs to iudge of the works of God by their be­ginnings. who to the end that he may spoile vs of this com­fort in trouble, endeauours by all meanes either to quench the light of God vtterly in our mindes, or at least to darken and obscure it by precipitation of our vnbeleeuing hearts: carrying vs headlong to iudge of the workes of God by their beginnings, and to measure our selues in trouble by our present estate and condition, not suffering vs to tarrie while we see the end:What inconue­niences arise from this pre­cipitation. whereof it comes to passe that our hearts being tossed too and fro with restlesse per [...]urbations, like trees of the forrest shaken with the winde, we hasten in our necessities to be our owne prouisors, in our dangers we will be our owne deliuerers, and euery way vve become the caruers of our owne condition. Wee haue so much the more neede to beware of this precipitation, because the dee­rest seruants of God haue fallen through it into fearefull sinnes against the Lord: As wee may see in Dauid, who being in extreame danger in the Wildernesse of Maon, said in his feare that all men were lyers. Is not this a great blasphe­mie, to say that the promises which the Lord made to him by Samuel were but lyes? and in his other extremities hee is not ashamed to confesse that he thought that God had for­got to be mercifull, Psal. 39. 9. and had shut vp his tender mercy in dis­pleasure: but when he saw the end, then he was compelled to accuse himselfe,Psa. 116. 10 and giue glory vnto God. I should haue beene dumbe, & not opened my mouth, because thou didst it: and againe I said in my feare all men are lyers, for notwithstand­ing all Samuels promises, I looked for nothing but death, but now considering the deliuerance,Psa. 116. 13. I must say pretious in the sight of the Lord is the death of all his Saints. [Page 324] Seeing this precipitation made Dauid to stumble and fall,He that will iudge of Laza­rus on the dunghill, shall think him more mi­serable than the rich Glutton. may vvee not feare least it carry vs to the like inconue­nience vnlesse we learne to beware of it in time? let vs not therfore iudge of the vvorks of God before they be ended. If wee should looke to Lazarus on the doung-hill, full of byles and sores, hauing no comfort but from the dogs, and compare him with the rich Glutton clothed in purple, and fairing daintely euery day, what can wee iudge but that La­zarus is the most miserable of the two? yet if wee tarrie till the Lord haue ended his worke, and Lazarus be conuayed to Abrahams bosome, and the rich Glutton be gone to his place, then shall the truth appeare manifestly, All things worke together for the best to them that loue God. Let vs there­fore learne to measure the euent of things, not by their pre­sent condition,But wee shall best iudge of the works of God, if we tar­ry till they be ended. but by the prediction of Gods word; let vs cleaue to his promise, and waite on the vision, which hath his owne time appointed, it shall speake at the last and shall not lye, though it tarry, let vs wait for it, it shall surely come and not stay: let vs goe into the Sanctuary of God and con­sider the end,Esay 48. 22. there shall we learne that, There is no peace to the wicked, howsoeuer they flourish for a time & that it can­not be but well with them who loue the Lord:Psal. 37. 37. Marke the vpright man, and behold the iust, the end of that man is peace, but the transgressours shall be destroyed together, and the end of the wicked shall be cut off. Thus both in the troubles of the Godly, and prosperitie of the wicked, wee should suspend our iudgement, till wee see the end.

All things worke together. Gods wonder­full wisdome in causing things of so contrary qualities to a­gree to do one worke. Mark the singular priuiledge of the Christian, not onely afflictions, but all other things whatsoeuer worke for the best vnto him, and not onely so, but they worke together. Many working instruments are there in the world, whose couse is not one, they commu­nicate not counsels; yea, their intentions oftentimes are con­trary, yet the Lord bringeth all their workes vnto this one end, the good of those who loue him: where euer they be in regard of place; what euer in regard of persons; yea, [Page 325] howsoeuer disagreeing among themselues, yet are they so ruled by the prouident power of the supreame gouernour, our heauenly Father, that all of them workes together vnto the good of them that loue him.God hath rested from the worke of crea­tion, not of gubernation. For albeit the Lord rested the seauenth day from the workes of creation, so that hee made no new kinde of creature after that day, yet did hee not rest from the workes of prouidence or gubernation: whereof our Sauiour saith,Ioh. 5. 17. my Father workes hitherto and I worke. When man hath finished a vvorke hee resignes it to another to be gouerned: as the Wright vvhen he hath buil­ded a ship giues it ouer to the Marriner to rule it; neither is man able to preserue the vvorke of his hands, neither yet knowes hee what shall be the end thereof: It is not so with the Lord: as by the worke of creation hee brought them out, so by his prouident administration hee preserues them, and rules euen the smallest creatures, directing them vnto such ends as he hath ordained them for in the counsell of his vvill.

How euer some Ethnicks haue beene so blinde,His prouidence extends to the smallest things. as to thinke that God did neglect the smaller things vpon earth, scilicet is superis labor est: and Epicures also whose false conceptions of the diuine prouidence are rehearsed by Eli­phaz. Iob. 22. 13. 14. How should God know? how should hee iudge through the darke cloud? the cloudes hide him that he cannot see, and hee walkes in the circle of heauen: yet it is certaine hee rules not a part onely but all;Psal. 113. hee is not as they thought of him, a God onely aboue the Moone: No, though he dwell on high yet he abases himselfe to behold the things that are on earth; hee is not onely a God in the mountaines,1 King. 20. as the Syrians deemed, but a God in the vallies also. There is nothing so great, nothing so small, but it falles vnder his prouidence, yea hee numbers our hayres, and keepes them, not one of them can fall to the ground without his prouidence. Si sic custodiuntur superflua tua, Augustine. in quanta securitate est anima tua? if hee so keepe thy superfluities, how much more will hee keepe thy soule?

[Page 326] Let it therefore content vs in the most confused estate of things we can see fall out in the world,In greatest confusion of things, let vs keepe our com­fort, the end of them shal be our good. that the Lord hath said, All things shall worke for the best vnto vs. Let vs not question with Marie, how can this be? nor doubt with Sa­rah, how can I conceiue? nor with Moses, where shall flesh be gotten for all this multitude? but let vs sayth Augustine consider the author, and such doubts shall cease. As he hath manifested his power and wisedome in the tempering of this world, making Elements of so contrary qualities agree together in one most pleasant harmonie, so doth it appeare much more in gouerning all the contrary courses of men to the good of his own children. One notable example where­of wee will set downe for all.Gen. 37. &c. Iacob sends Ioseph to Do­than to visit his brethren, his brethren casts him into the pit, Reuben releeues him, the Midianites buyes him, and sels him to Potiphar, his Mistresse accuses him, his Maister condemnes him, the Butler after long forgetfulnesse recom­mends him, Pharaoh exaltes him. O vvhat instruments are here, & how many hands about this one poore man of God? neuer a one of them looking to that end which God had proposed vnto him; yet the Lord contrary to their intention makes them all vvorke together for Iosephs aduancement in Aegipt.

But now to the particulars.The end of all the wayes of God, is our good. There is nothing in the world which workes not for our weale: all the vvorkes of God, all the stratagems of Sathan, all the imaginations of men, are for the good of Gods children; yea, out of the most poysonable things, such as sinne and death, doth the Lord draw wholesome and medicinable preseruatiues vnto them vvho loue him. All the wayes of the Lord (saith Dauid) are mery and truth: Psal. 25. 10. marke vvhat hee sayth, and make not thou an exception vvhere God hath made none, All, none excep­ted: therefore be thou strengthened in the Faith, and giue glory vnto God, resoluing with patient Iob, albeit the Lord would slay me, Iob. 13. 15. yet will I trust in him.

[Page 327] Sometime the Lord seemes to walke in the way of anger against his children,Yea euen when he seemes to be most angry with his children he is working their good. which hath moued many of them to poure out the like of these pittifull complaints, the arrowes of the almightie are vpon me, (said Iob) the venime whereof doth drincke vp my spirit, and the terrours of God fight against me, thou settest me vp as a marke against thee, and makes me a burthen to my selfe. Iob. 6. 4. Thy indignation lyes vpon me (said Da­uid) yea from my youth I haue suffered thy terrours doubting of my life. Isa. 38. 17. 13. 14 For felicitie I haue had bitter griefe (said Ezekiah) for the Lord like a Lyon brake all my bones, so that I did chat­ter like a Swallow, and mourne like a Doue. I am troubled on euery side (said the Apostle) hauing fightings without and terrours within. 2 Cor. 7. 5. Yet in all this dealing the Lord hath a se­cret way of mercy, in the which he walkes for the comfort of his children: it is but to draw vs vnto him, that he shewes himselfe to be angry with vs,Chrisost. in Mat. hom. 14 aduersatur tibi deus ad tempus, vt te secum habeat in perpetuum, the Lord is an aduersarie to thee for a while, that hee may for euer reconcile thee to himselfe. And this albe [...]t for the present we cannot perceiue, and can see no other but that the Lord hath taken vs for his enimies, yet in the end we shall be compelled to acknow­ledge and confesse with Dauid, it was good for mee O Lord that euer thou correctedst me, for the Lord is mernailous in his saints:Rom. 11. 13 O the deepenesse of the riches both of the wisedome and knowledge of God, how vnsearchable are his iudgements and his wayes past finding out? His glory is great when he vvorks by meanes, his glory appeares greater when hee vvorkes without meanes, but then his glory shines most brightly when he workes by contraries.

It was a great worke that hee opened the eyes of the blinde man,For the work­ing of God with his chil­dren is by con­traries. but greater that hee did it by application of spittle and clay, meanes meeter to put out the eyes of a seeing man than to restore sight to a blinde man. So hee wrought in the first creation, causing light to shine out of darknesse; so also in the worke of redemption, for by cursed death he brought happy life, by the crosse he conquered the crowne, [Page 328] and through shame hee went to glory. And this same order the Lord still keepeth in the worke of our second creation, which is our regeneration, hee casts downe, that hee may raise vp; hee kils and hee makes aliue, hee accuseth his chil­dren for sinne, that so hee may chase them to seeke remis­sion of sinness; hee troubleth their consciences that so hee may pacifie them. And in a word, the meanes which hee vseth, are contrary to the worke it self, which hee intends to performe in his Children. Hee sent a fearefull darkenesse on Abraham euen then when hee was to communicate vn­to him most ioyfull light; he wrestled with Iacob and shook him too and [...]ro, euen then when hee came to blesse him; hee strooke the Apostle Paul with blindnesse at that same time, when hee came to open his eyes; hee frownes for a while vpon his beloued, as Ioseph did vpon his brethren, but in the ende with louing affection shall hee embrace them; hee may seeme angry at thy prayers, as hee put backe the petitions of that woman of Canaan, but at length hee will graunt a fauourable answere vnto them. Let vs not therfore murmure against the Lord, by whatsoeuer meanes it please him to worke: It is enough wee know that all the wayes of God, euen when hee deales most hardly with his children, are mercie, and tends to the good of those who loue him.

And as for Sathans stratagems,Sathans strata­gems are direc­ted to the good of the godly. it is also out of doubt, that they worke for the best to them who loue the Lord, not according to his purpose indeede, but by the Lords opera­tion, who directeth all Sathans assaults to another end then hee intended, and trappeth him continually in his owne snare. If vnder the Serpents shape hee deceiued Adam, vn­der the Serpents name shall the Lord curse him, and all those weapons whereby hee seeketh to destroy the worke of Gods grace in vs, doth the Lord turne to destroy the workemanship of Sathan in vs: I meane that whole bastard generation of peruerse affections, which Sathan hath be­gotten vpon our mutable nature,Ambr. lib. 1. de paeni. ca. 13 by a most vnhappy and vnlawfull copulation. De veneno eius fit spirituale antidotum: [Page 329] of this poyson the Lord maketh a spirituall preseruatiue.

The experience of all the Saints of God proues this,Sathans accusa­tions for sinnes past are vnto the godly pre­seruatiues a­gainst sin to come. that Sathan by his restlesse tentations doth destroy himselfe: which is most euident both in his tentations for sinne com­mitted, tending to desperation, as also in his tentations vnto sinne, tending to presumption. Euery accusation of the conscience for sinne past, is vnto the Godly man a preser­uatiue to keepe him from sinne in time to come, hee rea­soning with himselfe after this manner: If mine enimie doe so disquiet my minde with inward terrour, for those sinnes which foolishly I did by his entisement, why shall I hearken to him any more, and so increase the matter of my trouble? for what fruit haue I of all those sinnes which I did by his instigation, but terrour and shame? and shall I looke that this forbidden tree can render vnto me any better fruit here­after? O what a faithlesse traitor is Sathan, he entiseth man vnto sinne, and when hee hath done it, hee is the first ac­cuser and troubler of man for sinne. When hee comes first vnto vs hee is a tempter; when wee haue finished his worke (which is sinne) hee is an accuser of vs vnto the Iudge; and when hee returneth, hee returneth a troubler and tormen­ter of vs, for those same sinnes which he counselled vs to doe. Stoppe thine eare therefore O my soule, from the voyce of this deceitfull enchanter.

His tentations againe vnto sinne,And his tenta­tions to sinne chases them to the throne of grace. are vnto the Godly man prouocations that spurre him forward vnto the throne of grace: for while as wee finde his restlesse malice pursu­ing in vs that little sparke of spirituall life, whereby the Lord hath quickned vs, and our owne weaknes and inabilitie to resist him, then are wee forced with Israell in Egypt, to sigh for the thraldome,2 Chron. 20. 13 and to cry with Iehoshaphat, O Lord our God, wee know not what to doc, but our eyes are toward thee. And who feeleth not this, that the grace of feruent prayer, wherein otherwise wee faint, our heart being more ready to fall downe than the hands of Moses, vnlesse they be supported, is greatly intended in the Children of God [Page 330] by the buffets of Sathan as is manifest in the holy Apostle. Magna certe potestas, Ambr. ibid. quae imperat Diabolo, vt se ipse destruat, a great power of God this is certainly, which commandeth Sathan to destroy himselfe; Se enim destruit cum hominem, quem tentando supplantare studet, ex infirmo fortiorem efficit, for then doth hee destroy himselfe, when the man whom hee seeketh to ouerthrow by his tentation, of a weake man is made stronger, by those same meanes. Thus the Lord our God ouer shootes Sathan in his owne bow, and cuts off the head of Goliah with his owne sword: his holy name be prai­sed therefore.

Now as concerning outward afflictions,As the Phili­stims vnder­stood not Sam­sons riddle, how sweete came out of the sowre, so cannot world­lings that com­fort is in the crosse. it is true that as the Philistims could not vnderstand Sampsons riddle, how sweet came out of the sowre, and meat out of the eater, so cannot Worldlings vnderstand, that tribulation bringeth out pati­ence, and that our light and momentanie afflictions cause vnto vs a farre more excellent and eternall waight of glory: but the Children of God haue learned by experience, that albeit no visitation be sweet for the present, yet afterward it brings the quiet fruite of righteousnesse vnto them who are thereby exercised, Iudg. 14. 14. and that there is more solide ioy in suffering re­buke with Christ,Rom. 5. 3. than in all the pleasures of sinne, which endure but a season.2 Cor. 4. 13. As Moses the typycall Mediator of the olde Testament made by his prayer the bitter waters of Marah become sweet,Heb. 12. 11. so Iesus the true Mediator by his passion, hath mittigated to his children the bitternesse of the crosse, yea, hath made it profitable vnto them.

The prodigall sonne concluded not to returne home to his Father till he was brought low by affliction.Afflictions pro­fitable to the children of God Hagar was proud in the house of Abraham, but humble in the wil­dernesse: Ionas sleepeth in the ship, but watcheth and pray­eth in the Whales belly: Manasses liued in Ierusalem as a libertine, but bound in chaines in Babell, hee turneth his heart vnto the Lord his God. Corporall diseases forced ma­ny in the Gospell to come to Christ, where others enioy­ing bodily health would not acknowledge him. The earth [Page 331] which is not tilled and broken vp, beares nothing but thornes and bryers; the Vines waxe wilde in time, vnlesse they be pruned and cut: so would our wilde hearts ouer­grow with the noysome weedes of vnruly affections, if the Lord by sanctified trouble did not continually manure them.Lam. 3. 27. It is good therefore (sayd Ieremy) for a man to beare the yoke in his youth: Psal. 119. 71 and Dauid confesses, it was good for him that he was afflicted: Ioh. 15. 2. yea our Sauiour saith, euery branch that beares fruit, my heauenly Father purges it, that it may bring forth more fruit.

No worke can be made of gold and siluer without fire,The wicked putrifie and rots in their prosperitie. stones are not meet for pallace worke vnlesse they be polli­shed and squared by hammering, no more is it possible that we can be vessels of honor in the house of our God, except first we be fined and melted in the fire of affliction: ney­ther can we be as liuing stones to be placed in the wall of heauenly Ierusalem, except the hand of God first beat from vs our proud lumps, by the hammer of affliction. As stand­ing waters putrifie and rot, so the wicked feares not God because they haue no changes:Iere. 48. 11. and Moab keepes his sent be­cause he was not powred from vessell to vessell, but hath beene at rest euer since his youth. And therefore O Lord rather than that we should keepe the sent of our old naturall corrupti­on, and liue in a careles securitie without the feare of thine holy name, and so become sit fasts in our sinnes, no, rather O Lord change thou vs from estate to estate, waken vs with the touch of thine hand, purge vs with thy fire, and chastise vs with thy roddes, alway Lord with this protestation that thou keepe towards vs that promise made to the sonnes of Dauid, 2 Sam. 7. 14. 15. I will visit them with my roddes if they sinne against me, but my mercy will I neuer take from them: So be it, O Lord, euen So be it.

The same comfort haue we also against death,Death workes also the good of Gods chil­dren. that now in Iesus Christ it is not a punishment of our sinnes, but a full accomplishment of the mortification of our sinne, both in soule and body: for by it both the fountaine and the fluxe [Page 332] of sinne are dryed vp, all the conduits of sinne are stopped, and the weapons of vnrighteousnesse broken. And though our bodyes seeme to be consumed and turned into nothing, yet are they but sowen like graynes of Wheat in the field and husbandry of the Lord, which must dye before they be quickned, but in the day of Christ shall spring vp againe most glorious. And as for our soules, they are by death releeued out of this honse of seruitude, that they may re­turne vnto him who gaue them: therefore haue I compa­red death to the red sea,Death compa­red to the red Sea: Egiptians drowne in it. wherein Pharaoh and his Aegipti­ans were drowned, and sancke like a stone to the bottome, but the Israelits of God went through to their promised Canaan: so shall death be vnto you O miserable infidels, whose eyes the God of this world hath blinded, that no more then blinded Aegiptians can yee see the light of God shining in Goshen, which is his Church, though yee be in it; to you I say your death shall be the very centre of all your miseries, a sea of the vengeance of God, wherein yee shall be drowned, and shall sincke with your sinnes heauier than a milstone about the necke of our soules to presse you downe to the lowest hell.

But as for you who are the Israelits of God,But the Israelits of God shall goe through it. ye shall walk through the valley of death and not neede to be afraid, be­cause the Lord is with you, his staffe and his rod shall com­fort you: albeit the guiltinesse of forepassed sinnes, yet re­mayning in the memory, the terrour of hell, and horrour of the graue stand vp on euery side like mountaines threat­ning to ouerwhelme you, yet shall yee goe safely through to the land of your inheritance, where with Moses and Miriam and all the children of God, euen the congrega­tion of the first borne,How the eni­mies of Gods childrē against their will pro­cures their good. yee shall sing prayses ioyfully to the God of your saluation.

Now in the last roome, concerning the imaginations of men against vs, wee shall haue cause to say of them in the end, as Ioseph said to his brethren, yee did it vnto me for euill, but the Lord turned it to good. Gen. 50. 20. The whole history of Gods [Page 333] booke is a cloude of manifold witnesses concurring together to confirme his truth, therefore among many wee will be content with one. When Dauid was going forward in bat­tell against Israell, 1 Sam. 29. with Acish King of Gath, vnder whom he soiourned a while in the time of his banishment, the re­manent Princes of the Philistims commanded him to goe backe, and this they did for the worst to disgrace him, be­cause they distrusted him, but the Lord turned it vnto him for the best: for if hee had come forward he had been guil­tie of the blood of Israell, specially of Saul the Lords an­nointed, who was slaine in that battell: from this the proui­dent mercy of God doth in such sort deliuer him that no offence is done by Dauid to Saul, or his people, because Dauid came not against them, neither yet could the Phili­stims blame him, because he went backe by their own com­maund. So a notable benefit Dauid did receiue by that same deed wherein his enimies thought they had done him a notable shame.

And where otherwise it pleaseth the Lord to suffer wic­ked men to lay hand on the bodyes of his children,Death of the body to a Christian is but as the rent­ing of Iosephs garment from him. yet all they are able to doe is but like the renting of Iosephs gar­ment from him. As he doth sustaine small losse whose gar­ment is cut if his body be preserued: so the Christian when his body is wounded vnto the death, yet hath he lost no­thing which hee striues to keepe, for hee knowes it is but a corruptible garment, which would decay in it selfe, albeit there were no man to rent it.Chrisostome. Non sunt ita (que) timenda spiritui, quae fiunt in carne, quae extra nos est quasi vestamentum: let not therefore our soule be afraid for those things which are done to our bodyes, for it is without vs as a garment that doth but couer vs. Thus haue wee seene how that their is nothing so euill in [...] selfe vvhich by the prouident vvorking of God is not turned to the good of his children.

Whereof arises yet vnto vs this further comfort, that seeing it is the priuiledge of euery one who loues the Lord, it must much more be the priuiledge of the whole Church, [Page 334] that promise made to the Father of the faithfull,Since to eue­ry Christian all things work for the best, much more are we to think that this is the priuiledge of the whole Church. I will blesse them that blesse thee, and curse them that curse thee, we may easily thinke belongs also to all his seed, euen to that con­gregation of the first borne. The Lord will bee a wall of fire round about Ierusalem, and the glory in the middest of her, he will keepe her as the apple of his eye, and make Ierusalem a cuppe of poyson to all her enimies, and a heauie stone, which whosoeuer striueth to lift shall be torne therewith,Gen. 12. 3. though all the people of the earth were gathered together against it, the weapons made against her shall not prosper, and euery tongue that shall rise against her in iudgement shall be condemned. This is the heritage of the Lords ser­uants, and the portion of them that loue him: for the Church is that Arke which mounts vp higher, as the water increases, but cannot be ouerwhelmed: the bush which may burne, but cannot be consumed: the house built on a rocke, which may be beaten with winde and raine, but cannot be ouer­throwne.

The Lord who changeth times and seasons,A warning for Kings & such as are in au­thoritie. who takes away Kings, and sets vp Kings, hath reproued Kings for his Churches sake, yea, hee gouernes all he kingdomes of the earth in such sort, that their fallings & risings, their changes and mutations are all directed to the good of his Church. In one of these two sentences all the Iudges of the world may see themselues, and foresee their end, for eyther that shall be fulfilled in them, which M [...]rdecay said to Ester, who knowes if for this thou art come to the kingdome, Hester. 4. 14. that by thee deliuerance may come to Gods people? or else that which Mo­ses in Gods name said to Pharaoh, the oppressour of the Church in her adolescencie,Exod. 7. I haue set thee vp to declare my power, because thou exaltest thy selfe against my people.

May wee not behold here how vnsure their standing is,They who rise to authoritie & not to the good of the Church shall assuredly fall. and how certaine their fall, who when they are highest, abuse their power most, to hold the people of God lowest; what else are they but obiects whom the Lord hath raised vp to declare his power and iustice vpon them? If wee shall mark [Page 335] the course of the Lords proceeding, euer since the begin­ning of the world, wee shall finde a blessing following them whom he hath made instruments of good vnto his Church, and that such againe haue not wanted their owne recom­pense of wrath, who haue continued instruments of her trouble.

When the Lord concluded to bring his Church from Canaan to soiourne in Egypt,Examples [...]ew­ing how God hath altered the state of world­ly Empires for the good of his Church. hee sent such a famine in Ca­naan as compelled them to forsake it, but made plentie in Egypt by the hand of Ioseph, whom the Lord had sent be­fore as a prouisor for his Church, and by whom Pharaoh was made fauourable to Iacob: but when the time came, that the Lord was to translate his Church from Egypt to Ca­naan, then hee altered Pharaohs countenance, and raised vp a new King who knew not Ioseph, hee turned the Egyp­tians hearts away from Israell, so that they vexed Israell, and made them to serue by crueltie.In Pharaoh king of Egypt. Thus when the Lord will bring them to Egypt hee maketh Pharaoh fauourable, which also brings a blessing vpon Pharaoh, and his people; but when the Lord vvill haue them to goe out of Egipt, hee maketh another Pharaoh an enimie vnto them, where­by both they are made willing to forsake Egypt, and Pha­raoh prepares the way for a fearefull iudgement on himselfe and his people.

Againe,In the Monarch of Babell and Persia. when the sinnes of Israell came to that ripenes, that their time was come, and their day drew neere, the Lord stirred vp the King of Babell, as the rod of his wrath, and staffe of his indignation: He sent him to the dissembling nation, and gaue him a charge against the people of his wrath, to take the spayle and the pray, and to tread them vnder feete like mire in the streets, and to this effect, that the Lord might be auenged of the sinnes of Israell, he subdued all the king­domes round about them vnder the King of Babell, that no stoppe nor impediment should be in the way to hold back the rodde of Ashur from Israell. But yet againe when the Lord had accomplished all his worke vpon Israell, and the [Page 336] time of mercy was come, and the seauentie yeares of cap­tiuitie expired, then the Lord visited the proud heart of the King of Ashur, and for his Churches sake he altered againe the gouernement of the whole earth, translating the Em­pyre to the Medes and Persians, that so Cyrus the Lords annoynted might performe to his people the promised de­liuerance.

All which should learne vs in the greatest changes and alterations that fall out in the world,Therefore in our greatest mutations our hart should not be moued from confidence in God. to rest assured that the Lord will worke for the good of his Church: though the earth should be moued and the mountaines fall into the mid­dest of the sea, yea, though the waters thereof rage, and be troubled, yet there is a riuer, whose streames shall make glad the cittie of our God in the middest of it; yea, if they who should be the nourishng Fathers of the Church, for­sake her, and become her enimies, they shall assuredly pe­rish, but comfort and deliuerance shall appeare vnto Gods people out of another place. The Lord for a while may put the brydle of bondage in the Philistims hand, to humble Israell for their sinnes, but it shall be taken from them, at length his Church shall with ioy draw water out of the Well of saluation, and prayse the Lord, saying: though thou wert angry with mee, thy wrath is turned away, and thou comfortest mee, yea Sion shall cry out, and shout for ioy, for great is the holy One of Israell in the middest of her. And therefore in our lowest humiliations let vs answere our enimies: Reioyce not against me O mine enimie, Iob. 19. though I fall I shall rise, when I shall sit in darkenesse, the Lord is a light vnto mee. I will beare the wrath of the Lord because I haue sinned against him, vntill hee plead my cause and execute iudgement for me, he will bring me forth to the light, and I shall see his righteousnesse: then hee that is mine enimie shall looke vpon it, and shame shall couer him who said to mee, where is the Lord thy God? now shall hee be trodden vnder as the mire in the streets? yea, so let all thine enimies perish, O Lord.

[Page 337] For the best. What is a chri­stians best. This good or best, is no other thing, but that precious saluation prepared to be shewed in the last time, reserued in the heauens for vs, and whereunto wee are reserued by the power of God through Faith. Of this it is euident that our best is not yet wrought, it is onely in the vvorking, and therefore vvee are not to looke for it in this life.

There is a great difference in this,A wicked man is at his best when he is first borne, for the longer he liues the moe sins he multiplyes. betweene the Godly and the wicked: the one enioyes their best in this life, the other not so, but looketh for it. If if should be demaunded when a wicked man is at his best, I would answere his best is euill enough, but then is bee at his best, when hee comes first into the world, for then his sinnes are fewest, his iudge­ment easiest: it had beene good for him that the knees had not preuented him, but that hee had dyed in the birth. For as a riuer which is smallest at the beginning, increases as it proceedes, by the accession of other waters vnto it: so the wicked the longer he liueth,Ierem. 9. 3 waxeth worse and worse, de­ceiuing and being deceiued, proceeding from euill to worse, till at length hee be swallowed vp in that lake that burnes with fire and brimstone.

And this the Apostle expresseth most significantly,A man conti­nuing in sinne compared to one gathering a treasure. when hee compa [...]es the wicked man vnto one gathering a trea­sure, wherein hee heapeth vp wrath vnto himselfe against the day of wrath: for euen as the worldling, who euery day casteth a piece of money into his treasure, in few yeares multiplyes such a summe, that hee himselfe is not able to keepe in minde the particulars thereof; but when hee brea­keth vp his boxe, hee finds in it sundry sorts of coyne, which were quite out of his remembrance: Euen so it is, and worse with thee, O impenitent man, who not onely euery day, but euery houre and moment of the day doest multi­ply thy transgressions, and defile thy conscience, by hoord­ing vp into it some dead worke or other, to what a recko­ning thinkest thou, shall thy sinnes amount in the end? though thou doest forget them, as thou committest them, [Page 338] yet the Apostle tels thee that thou hast laid them vp in a treasurie.

Yea not onely hast thou laid vp in store thy sinnes,With euery new sinne he gathers a new portion of wrath. but with euery sinne hast gathered a portion of wrath propor­tionable to thy sinne, which thou shalt know in that day wherein the Lord shall breake vp thy treasure, and open the booke of thy conscience, and set thy sinnes in order be­fore thee, then shall thine owne wickednesse correct thee, and thy turning backe shall reproue thee, then shalt thou know and beh [...]ld that it is an euill thing and a bitter, that thou hast for­saken the Lord thy God. Thou shalt be astonished to see such a multitude of witnesses standing vp against thee, those sins which thou hast cast behind thy backe, thou shalt see them set in the light of the countenance of God: woe then shall be vnto thee, for the Lord then shall turne thine owne wayes vpon thi [...]e head, the Lord shall giue thee to drincke of that cuppe which thou hast filled with thine owne hand, when thou shalt haue accomplished the measure of thine iniquitie, and hee shall double his stripes vpon thee accor­ding to the number of thy transgressions.

But as for the children of God if yee doe aske,A Christians best beginnes in the day of his conuersion when they are at the best: I answere, praysed be God, our worst is gone, our good is begunne, our best is at hand. As our Sauiour said to his kinsmen, so may wee say to the world­lings,Ioh. 6. 3. your time is alway, but my time is not yet come. We were at the worst immediately before our conuersion, for our whole life till then was a walking with the children of dis­obedience in the broad way that leads to perdition, then we were at the worst, when we had proceeded furthest in the way of vnrighteousnesse, for then we were furthest from God. Our best began in the day of our recalling, wherein the Lord by his word and holy spirit called vpon vs, and made vs change our course, turning our backes vpon Sathan, and our faces toward the Lord, and so caused vs to part com­pany with the children of disobedience, that where they went on in their sinnes to iudgement, we came home with [Page 339] the penitent forlorne vnto our fathers familie. That was a a happy day of diuision betweene vs and our sinnes; in that day with Israell we entred into the borders of Canaan to Gilgall;The day of our conuersion was a day of diu [...]si [...] betweene vs & our old sinnes which wee should not for­get. there were we circumsised, and the shame of Egipt taken from vs, euen our sinne, which is our shame indeede, and which wee brought vvith vs euen from our mothers wombe. The Lord graunt that we may keepe it in thankfull remembrance, and that we may count it a double shame to returne againe to the bondage of Egipt, to serue any more that Prince of darknesse in bricke and clay, that is, to haue fellowship with the vnfruitfull workes of darkn [...]sse, but that like the redeemed of the Lord wee may walke from strength to strength, till we appeare before the face of our God in Sion.

Alway this difference of estates betweene the godly and wicked,Seeing our best is not in this life, let vs pos­sesse our [...]oules in patience. should learne vs patience, let vs not seeke that in the earth, which our gratious father in his most wise dis­pensation hath reserued for vs in heauen, Let vs not be like the foolish Iewes who loued the place of their banishment in Babell, better than their home. Now our life is hid with God in Christ, and we know not yet what we shall be, but we know when hee shall appeare we shall be like him, the Lord shall carrie vs by his mercy, and bring vs by his strength into his holy habitation; hee shall plant vs in the mountaine of his inheritance, euen the place which he hath prepared, and sanctuary which he hath established, then euerlasting ioy shall be vpon our head, and sorrow and mourning shall flye from vs for euer. And now till the Lord haue accomplished his worke in vs, let vs not faint because the wicked floorish: how euer they prosper they are to bee pittied more than enuied; let them eate, and drinke, and be merry, sure it is they will neuer see a better life, then that which presently they enioy, they haue receiued their conso­lation in this life, and haue gotten their portion in this pre­sent world.

[Page 340] Surely,How they are to be pittied who reioyce in things present, as in their best things. no tongue can expresse their miserie: and yet as Samuel mourned for Saul when God reiected him, and Ieremie wept in secret for the pride of his people, that would not repent of their sinnes: how can wee but take vp a bit­ter lamentation for many of you, whom in this time of grace wee see to be strangers from grace? wee wish from our harts ye were not like the kinsemen of Lot, they thought hee had but mocked, when hee told them of an iminent iudgement, and therefore for no request would goe out of Sodome, but tarryed till the fire of the Lords indignation did consume them: but that rather as Sarah followed A­braham from Caldee to Canaan, so yee would take vs by the hand, and goe with vs from hell to heauen: but alas, the lusts of the flesh hold you captiue, or then the loue of the world doth bewitch you; but all of them in the end shall deceiue you: for all the labour vnder the Sunne is but vani­tie and vexation of Spirit, when you haue finished your taske, you shall be lesse content than you were at the begin­ning; you shall be as one wakened out of a dreame, who in his sleepe thought hee was possessor of great riches, but vvhen hee awaketh behold hee hath nothing: or not vnlike that rich man who said in his securitie, Now my Soule thou hast much goods for many yeares, Luke. 12. 19. and euen vpon the next day redacted to such extreame necessitie with that other who dispised Lazarus, that he had not so much as a drop of cold vvater to coole his tongue withall: then shall you lament and say,Wisd. 5. 7. We haue wearied our selues in the way of iniquitie, and it did not profit vs.

Alas,Miserable worldlings who take more paines to get & keep any thing than Iesus Christ. how shall I learne you to be wise? Is not this a pit­tifull blindnesse? the Lord vvhen hee created man, made him Lord aboue all his creatures, and now vnthankfull man sets euery creature in his heart aboue the Lord. O fearefull ingratitude, Doe you so reward the Lord, O foolish people and vnwise? There is nothing which yee conceit to be good, but when yee vvant it you are carefull to seeke it, vvhen you haue it, you are carefull to keepe it; onely you [Page 341] are carelesse of the Lord Iesus, though hee be that incom­parable iewell, vvhich bringeth light in darkenesse, life in death, comfort in trouble, and mercy against all iudgement: ye should set him as a signet on your heart, as an ornament on your head, and put him on as that glorious attire vvhich gets you place to stand before God. But vvhat paines doe ye take to seeke him? vvhat assurance haue yee that yee are in him? or vvhat mourning doe yee make, for that yee doe not possesse him? can you say in truth, that the tenth part of your thoughts or words haue been bestowed vpon him? No, no, it is the shame of many that they haue taken more paynes to keepe a signet on their hand, than euer they did to keepe Iesus in their hart; they wander after vanitie and follow lyes, they forsake the fountaine of liuing waters. Oh consider this yee that forget God, Psal. 50. 22. least hee teare you in peeces, and there be none to deliuer you.

The last lesson vve obserue in this part of the Verse is this:How all things worke for the worst to the wicked. as all things workes for the best to them who loue the Lord, so all things workes for the vvorst vnto the vvicked; there is nothing so cleane which they defile not, nothing so excellent vvhich they abuse not. Make Saul a King, and Balaam a Prophet, and Iudas an Apostle, their preferment shall be their destruction: if they be in prosperitie they contemne God, and their prosperitie becomes their ruine: if they be in aduersitie they blaspheme him, and like raging waues of the sea cast out their owne dirt to their shame; yea what speake I of these things? euen their table shall be as [...]are vnto them, Iesus Christ is a rocke of offence vnto them, the Gospell the sauour of death vnto them, and their prayer is turned into sinne; and what more excellent things then these? As a foule stomacke turnes most healthfull food into corruption: so their polluted conscience turnes iudgement into gall, and the fruit of righteousnesse into wormewood. And all this should prouoke vs to a holy care to become good our selues, or else there is nothing were it neuer so good can be profitable to vs.

[Page 342] To them that loue God. The persons to whom the for­mer comfort belongs are described to be such as loue God, and are called by him. We haue heard the Apostles last argument of comfort, which is that the Lord so ruleth all things by his prouidence, that those things which seemes to be against his children, are made to worke together for the aduancement of their good. Deus enim adeo bonus est vt nihil mali esse sineret, nisi etiam adeo esset potens, vt ex quolibet malo possit elicere bonum, for God is so good that hee would suf­fer no euill to be, were it not he is also so powerfull that of euery euill, hee is able to draw out good. Now wee pro­ceede to the persons to whom this comfort belongs: who are first described to be such as loue God: secondly, as are called according to his purpose.Three things inseperably knit, 1. Gods purpose con­cerning vs, 2. his calling of vs, 3. our loue toward him. Here are three things con­ioyned together, euery one depending on another. First, the purpose of God, vvhich is no other thing but his eternall and immutable decree concerning our saluation. Secondly, our calling, flowing from this purpose. Thirdly, a loue of God, wrought in our hearts by this effectuall calling. These three are so inseperably conioyned together that from the lowest of these we may goe vp to the highest: of that vn [...]ay­ned loue of God which is in thee, thou mayest know that he loued thee, and in his vnchangeable purpose hath ordayned thee to life. This is the greatest comfort that can be giuen to men vpon earth, to let them see that or euer the Lord laide the foundations of the earth, he first laid the foundation of thy saluation in his owne immutable purpose, which being secret in it selfe and obscured from vs, is now manifested vnto vs by our effectuall calling. But of this we will speake more God willing hereafter.

The loue of God then is set downe here as a principall effect and token of our calling:None can loue God but such as he hath cho­sen and called. As the Lord calles none effectually but those whom hee hath elected: so none ca [...] loue him but those who are effectually called by him; yea thou thy selfe who now loues the Lord, before thy calling louedst him nod, thy heart went a whooring from God, and thou preferredst euery Creature before him, and for the smallest pleasure of sinne thou caredst not to offend him. [Page 343] It is thought among the multitude a common thing,It is thought a common thing to loue God, but none can loue him who are not belo­ued of him. and an easie to loue the Lord, and euery man abhorres in word to be counted such a monster as hath not the loue of God, but they are farre deceiued; for man till he be called by grace cannot loue the Lord, herein is loue, not that we loued God, but that hee loued vs. If now we doe know him and know him so that we loue him,1 Ioh. 4. 10. it is because we were first knowne of him, and so knowne that we were beloued of him: not that there is any equalitie betweene these loues, or that we are able to match the Lord in affection; non enim pari vber­tate fluunt hi duo amores, for these two loues flowes not in a like plentie: as the running of a little strand is nothing in comparison of the great Ocean, so is our loue to God as no­thing, if it be compared with his incomprehensible loue to­ward vs, yet is it most certaine, amor Dei amorem animae parit, it is Gods loue to vs which begets in the soule a loue to God: Nemo itaque se amari diffidat, qui iam amat, let no man therefore who loues God distrust that he is beloued. It is very comfortable, that among all the pen-men of the holy Ghost none doe speake more of loue than Iohn, euen hee who vvas Christs beloued Disciple, whom hee loued a­boue the rest: for it doth teach vs that whosoeuer is greatly beloued of God, shall also become a carefull practiser of loue toward others.

That therefore we may know the heart of God toward vs,He that would know Gods purpose toward him, let him go downe to his own heart, and not vp to Gods counsell. it shall not be needfull that we enter into his secret coun­sell, but let vs goe and enter into our owne hearts, and there we shall finde resolution, albeit the Lord send not now to you that are men, an Angell to witnesse, as hee did to Da­niel, that he was a man greatly beloued of God, or to testi­fie to you that are women, that which he did to Mary, that shee was freely beloued of the Lord, yet so many of you as vpon knowledge in sinceritie can say with Peter, Ioh. 21. 15. Lord thou knowest that I loue thee, haue here a testimonie no lesse certaine, to wit, his owne Oracle in his word, to make you sure that yee are beloued of him.

[Page 344] And that the comfort may be the more sure vnto vs,Loue the first affection that Sathan peruer­ted. seeing loue is the principall token of our calling, wee will speake a little of Loue, that so we may know whether wee be endued with this most excellent grace of the spirit or no. Naturally the affection of Loue i [...] man is so inordinate, that not vnproperly Nazianzen called it dulcem tyrannum, a sweet tyrannie, that by deceitfull allurements compels the whole man to follow it: and it is not onely in it selfe distem­perated, but altogether set vpon wrong obiects, our loue being so set vpon the creature that we neglect the Creator: a fearefull ingratitude, that where in the beginning the Lord set vp man as Prince and ruler ouer all his creatures, putting all the workes of his hands in subiection vnder him, that man should meet the Lord with such vnthankfulnesse as to set in his affection, euery creature before the Lord, Doe yee so requite the Lord O yee foolish people and vnwise?

But as this was the first affection which Sathan through infidelitie peruerted,And the first which in our regeneration is rectified by the spirit of grace. turning it from the Lord and setting it vpon the forbidden tree: so it is the first affection which in the regeneration is rectified by Faith, and by which fai [...] workes in the sanctification of the rest, turning it from the creature and setting it vpon God. Where we are to consider of the lawfull obiects of our loue, a [...]d of the due measure of loue we owe vnto euery one of them. The obiects of our loue are three: the first is God: the second is our selfe: the third is our neighbour.

The first and principall obiect of our loue is the Lord our God,The first ob­iect of refor­med loue is God. whom we ought so to loue that wee loue him a­boue all things, and that for no other thing more than for himselfe: in loue the Lord will not suffer a companion, nei­ther Father, nor Mother, Wife nor Children, nay not thy owne life should be so deere to thee, as that for any of these thou shouldst offend thy God, otherwise hee tels thee him­selfe that thou art not worthy of him, and he will not reckon thee among those that loue him:August. de temp. ser 223 Non amat Christum qui aliquid plus quam Christum amat, he loues not Christ who [Page 345] loues any thing more than Christ, and then doe wee loue something more than him, if from him wee seeke any thing more than himselfe. This is a mercinarie loue, when man loueth God for his gifts. It was obiected by Sathan vnto Iob but falsely▪ for euen then when he was spoyled of all the earthly comforts, which God had giuen him, yet the loue of God continued in him, from which he blessed the Lord. As the woman which loueth her husband because hee is rich, is rather to be called a louer of his riches, than of him­selfe: so the Worldling, who with the carnall Israelite, doth worshippe God for his wine, and his oyle, and the rest of those good things which God giues men, is but an hyre­ling, not a sincere worshipper, nor a chast louer of the Lord his God.

The second obiect of our loue is our selues:The second ob­iect of reformed loue is our selus for in that the Lord requireth that I loue my neighbour as my selfe, it is manifest, that first of all I ought to loue my selfe. Hee that loueth not God cannot loue himselfe;He cannot loue his brother who loues no [...] himselfe. and hee who lo­ueth not himselfe, cannot rightly loue his neighbour: with­out the loue of God, all the selfe loue which is in man is but selfe hatred. As the franticke man who in his fury wounds his owne body is pittyed of all men, as one that hath no pit­tie of himselfe: so the prophane man, who by multiplying transgressions slayeth his owne soule, is more iustly to be accounted an hater of himselfe: it is the holy loue of God that first teacheth thee to take heede vnto thy selfe, to pre­serue both soule and body from the wrath to come, and that worketh in thee an holy care to conforme thy selfe to the Lord whom thou louest, and with whom thou desirest to remaine for euer. Thus being taught to loue our selues, we shall also learne to loue our neighbour; the ordered loue of our selues being (as I said) that patterne, according to which wee should loue our neighbour. Prius ita (que) vide si nosti di­ligere teipsum, Augustine. & tunc committam tibi proximum, quem dili­gas sicut teipsum, Learne therefore first of all to loue thy selfe, and then will I commit thy neighbour to thee that [Page 346] thou maist loue him as thy selfe. Si autem nondum nosti dili­gere te, timeo ne decipias proximum sicut te, but if otherwise thou hast not learned to loue thy selfe, I feare that as thou deceiuest thy selfe, thou wilt also deceiue thy neighbour, louing him so that thou draw him into the s [...]are of sin with thy selfe, to both your destructions: this is not loue but ha­tred; for hee who loueth any thing truely, hateth euery thing that would destroy it; as hee that loueth a garment, hateth the moth that consumeth it; and hee that loueth a tree, hateth the worme that eateth it vp: so hee that loueth a man will also hate the sinne that slayes the man, otherwise if thou cherish that which destroyeth him, thou hatest him indeed, and louest him not.

It is commonly thought a needlesse lesson to teach a man how to loue himself,Man hath need to learne how to loue himself rightly. but in very deed it is most needful, it be­ing a common disease among men, [...]mare res suas magis quā seipsos, Aug. ad frat. in Eremo. ser. 30. to loue any thing which is theirs better than them­selues, & quis vtilem [...]iudicet vitae alienae, quem videt inuti­lem vitae suae? and who can iudge that hee can be profitable vnto other men,Amb. lib. 2. offi. cap. 12. whom hee seeth vnprofitable, yea, hurtfull vnto himselfe? Though it be principally said to Preachers, yee are the light of the world, and salt of the earth, yet doth it also (saith Chrisostome) appertaine to euery Christian: but hee that hath not so much light as to shine to himselfe, how shall hee shine vnto others? how shall hee guide them, ex­cept it be as the blinde leades the blinde, and both of them at length fals into the ditch? and hee that hath no salt to pouder his owne speeches, nor to eate vp the corruption of his owne heart, how can hee effect the reformation of o­thers? Thus you see how the spirit of grace reforming our affection of loue sets it vpon God,Loue to our selues and our neighbor [...]uld be measured, but our loue to God should be without mea­sure. our s [...]lues, and our neigh­bour.

Now as for the measure of our loue toward these, wee are to know that the loue of our selues and our neighbour is bounded and limited, but the due measure of the loue of God is to loue him without measure. Three conditions are [Page 347] required in our loue to God: to wit, that we loue him with all our heart, with all our minde, and with all our strength: wee must loue him earnestly, that other loue draw vs not from him, but his loue may be so strong in our heart, as to banish out of it all other vnlawfull loue,Bern. in Cant ser. 20. & vincat dulcedo dulcedinem, quemadmodum clauus clauum, that so the sweet­nesse of Christ may ouercome in vs all sweetnesse of the creature, as one nayle driues out another.

The Apostles loued Iesus with an hearty affection,Three conditi­ons requisite in the loue of God. wee haue (said they) forsaken all thing [...] to follow thee: yet had they not learned to loue him with all their minde, that is, wisely,Mat. 19. 27. with knowledge and vnderstanding; for they loued him so that they liked not his sufferings, and had no will that hee should dye; the speaches giuen out before hand by our Sa­uiour of his death, they could neither conceiue them nor approue them: therefore did our Sauiour rebuke them, If ye loued me, Iohn. 14. 21. ye would certainely reioyce that I goe vp to my Father: out of doubt their affection was toward him, but they did not yet vnderstand how good it was for the glory of God and mans saluation, that Iesus should dye, and ther­fore could not reioyce in it. And the Apostle Peter when hee heard that Iesus behoued to suffer, because hee loued him,Mat. 16. 22. 23 said to him, Maister pittie thy selfe, but receiued this answere, Goe behinde me Sathan, for thou vnderstandest not the things that are of God: culpans in vtro (que) non affectum sed consilium, blaming in them both, not their affection, but their vnderstanding: yet afterward when Peter was better informed, that Iesus behoued to dye, and rise the third day, hee disswaded him no more, but rather promised that hee would dye with him; hee had now learned to loue Iesus not onely with his heart, but also with his minde; not earnestly onely, but also wisely; yet when it came to the poynt, hee denyed his Maister at the voyce of a Damsell, because hee had not learned to loue him with strength, as hee did after­ward: when he had receiued the holy Spirit in greater mea­sure, hee loued Iesus euen to the very death, with so strong [Page 348] an affection, that before the Counsell hee choosed rather to dye for Christ, than to denye him, Licet vitam tunc mi­nime posuit, deposuit tamen, in so much that albeit hee lost not his life, yet hee freely laid it downe for Iesus.

These are thee three,In this life wee are farre from that measure of the loue of God which should be in vs. whereunto wee are to aspyre in all our life, to loue the Lord heartely; to loue him wisely; (for inconsiderate zeale, and temerarious precipitation doth not please him) and to loue him with so strong an affection, that wee chose rather to suffer death than to forsake him. But alas, how farre are wee from this holy disposition? who can say hee hath attained to that measure of holy Loue which the Law of God requireth in him? and therefore should vve endeuour to grow daily in loue, earnestly praying the Lord, that hee vvould breath by his Spirit vpon that little sparke of heauenly life vvhich hee hath created in our hearts, that it be not extinguished with the ashes of our corruption, but may increase, and become a great flame to burne vp our af­fections with such a loue of God, as may carry vp all the powers of our soule toward him.

To this effect let vs meditate frequently vpon these foure causes for vvhich wee should loue the Lord:Foure medita­tions helpful to encrease in vs the loue of God. first, for that which hee is in himselfe, to wit, the fountaine of all good­nesse, the greatest and supreame good; if it be good that 1 man would haue,We should loue him, because he himselfe is the supreame good. let him loue the Lord to vvhom there is none like in goodnes, inuenito si potes aliquid pretiosius Deo, & dabitur tibi, finde out if thou canst any thing more pre­tious than God, and it shall bee giuen thee. The Platonists by the light of nature saw that all the pulchritude and beau­tie which shineth in the creature vvas but spendor quidam summi illius boni, which should transport vs in our affection toward him from whom it came, Pulchrum coelum, pulchra terra, sed pulchrior, qui fecit illa, the heauen and earth are beautifull, but more beautifull is hee who made them: and therefore as oft as any good in the creature beginneth to steale our heart after it, let vs in our affection goe vp to the Creator, considering that the Lord hath not made these [Page 349] beautifull or profitable creatures that we should go a whoo­ring after them, but that by them as steps we should climbe vp to him that made them, and rest in him.

The second cause that may breed the loue of God in vs,2 if we meditate vpon it is,Because he hath first loued vs. that the Lord hath first loued vs: Inuenimus eum, sed non praeuenimus, we haue found him, but we did not preuent him; we knovv him novv, but were first knowne of him; hee found vs first, and that euen vvhen vve vvere enimies vnto him:Bernard. dilexit non existentes, imo resistentes, he loued vs vvhen vve vvere not, yea vvhen vve vvere rebels against him, and shall vve not novv being reconciled by the death of his sonne endeauour to loue him againe.

Thirdly,He hath decla­red his loue by innumerable gifts already giuen vs. the Lord by his continuall gifts hath testified 3 his loue to vs, he hath not beene vnto vs as a wildernesse, or as a land of darknes: if we vvill remember and tell what the Lord hath done to our soule, vvee shall finde vvee are ouercome with the multitude of his mercies, and there is none that hath deserued the loue of our hearts comparable to the Lord. If our loue be free let vs set it vpon him who is most worthy to be loued, and if it be venall, let vs also giue it vnto him who hath giuen vs most for it.

And fourthly,Hee hath yet greater things which he hath prepared for vs to giue vs. it shall waken in vs the loue of God, if vve 4 consider in our hearts what great things the Lord hath pro­mised to giue vnto vs, euen such as the eye hath not seene; and the eare hath neuer heard; life without death; youth without age; light without darkenesse; ioy without sadnes; a kingdome without a change,Aug. de ciuit. dei. l. 10. c. 18 and in a word, he shall then giue vs a blessed life, non de his quae condidit, sed de seipso, not of those things which hee hath made but of himselfe.Our loue to God must be tryed by the ef­fects thereof.

But to returne to our former purpose, that we may know vvhether this holy loue be created in our hearts by the spi­rit of grace or no, we must try it by the fruits and effects of loue,Property of Loue, it longs to obtaine tha [...] which is belo­ued. whereof novv it shall content vs to touch a few. First,1 it is the nature of Loue, that it earnestly desires and seekes to obtaine that which is beloued. Hereby shalt thou knovv whether thy affection of loue be ordered by Christ, or [Page 350] remaine as yet disordered by Sathan. The affection which Christ hath sanctified will follow vpward, seeking to be there where he is. Euery thing naturally returnes to the owne originall; as the waters go downe to the deep, from whence they came: so carnall loue powred out like water, returnes to Sathan who begat it, and carries miserable man captiued with it downward to the bottomles pit: but holy loue being as a sparke of heauenly fire kindled in our hearts by the holy Ghost, ascends continually and rauishes vs vpward to­ward the Lord, from whom it came, not suff [...]ing vs to rest till we inioy him.

Let this then be the first tryall of our loue,We loue not God if we vse not the exerci­ses of the word and prayer, see­ing by them onely we haue familiaritie with God vp­on earth. if wee vse carefully those holy meanes by which vve keepe and enter­taine familiaritie with our God, it is an argument that vve loue him: and what other meanes is there by which man vpon earth is familiar with God, but the exercises of the word and prayer? Godly Dauid who protests in some pla­ces that he loued the Lord, prooues it in other by the like of these reasons, O how loue I thy law? it is my meditation con­tinually: Psal. 119. 97 and againe, I haue loued the habitation of thine house, and the place where thine honour dwels. Psal. 26. 8. One thing haue I de­sired of the Lord, Psal. 27. 2. that I may dwell in the house of my God all the dayes of my life, to behold the beautie of the Lord, and to visit his holy temple. As this doth serue for the comfort of those who delight in the exercise of the word and prayer, so doth it serue for the conuiction of those, to whom any other place is more amiable than the labernacles of God: an euident proofe they haue not the loue of God, because they neglect the meanes euen when they are offered, by which familiar accesse is gotten vnto the Lord.

And againe,We loue not God if we long not to be with him in heauen, wher he shews his most fami­liar presence. because the fight we haue of God in this life, is but through a vaile, and the tast we get of his goodnesse is but in part, and that in the life to come the Lord will fully embrace vs in the armes of his mercy, and kisse vs for euer with the kisses of his mouth: therefore is it that the soule which vnfainedly loues the Lord cannot rest content with [Page 351] that familiaritie which by the Word and Prayer it hath with God in this life, but doth long most earnestly to be with the Lord, where shee knoweth that in a more excel­lent manner shee shall embrace him: whereof proceedeth these and such like complaints,Psal. 42. 1. As the Hart brayeth for the riuers of water, so panteth my soule after thee O God, O when shall I come and appeare before the presence of my God? Psal. 143. My Soule desireth after thee as the thirsty land, Phillip. 1. For I would be dissolued and be with the Lord, Reuel. 22. Therefore come, euen so, come Lord Iesus.

But alas,How by this tryal it is found that many are void of the loue of God. here are wee taken in our sinnes, thou sayest thou louest the Lord, but how is it then that thou longest not to see him, neyther desirest thou to be with him? yea, a small appearance of the day of dea [...]h, or mention of the day of iudgement, doth terrifie and afray thee: where as other­wise if thou didst loue him, they would be ioyfull dayes vn­to thee: seeing in the one wee goe to him, and in the other he commeth to vs to gather vs, and take vs thether where he is. Surely, those men who contenting themselues with the gifts of God in this life, thinke not long to enioy himselfe, are but like an adulterous woman, who if so be shee pos­sesse the goods of her husband, regards not albeit shee ne­uer see himselfe. I confesse indeed, wee may reioyce in all the gifts which God hath giuen vs, as in the tokens and te­stimonies of his loue, but wee are alwayes to vse them with this protestation, that nothing giuen vs in this life be allow­ed vnto vs for our portion and inheritance, and that no con­tentment euer come vnto our hearts till wee get himselfe who gaue them. If the loue of the Corinthians made the A­postle to say, I seeke not yours but you, how much more should the loue of God compell vs to say vnto him, It is not thy gifts O Lord but thy selfe I long for, thou art the portion of my soule? if thou wouldest giue me all the workes of thine hands, yet shall I neuer haue comfort nor contentment, ex­cept thou dost giue me thy selfe,Cant. 1. 6. Therefore O thou whom my Soule loueth, shew me where thou feedest, where thou lyest at [Page 352] noone, and dost rest, for why should I be as shee that turneth aside to the flockes of thy companions! Blessed is he that hun­gers and thrists for thy righteousnesse, for hee shall behold thy face, and be filled with thine image, for in thy presence is the fulnesse of ioy, and at thy right hand are pleasures for euermore.

The second tryall of our loue is Obedience,The effect of true loue is o­bedience, and a care to please the Lord. and an holy 2 care in all our callings to serue and honour the Lord. Prea­chers must be tryed by this rule, Peter, louest thou mee? feede my flocke. Gouernours and Counsellers must be tryed by this, Can yee say in truth with the Godly Gouernour Da­uid, Iohn. 21. 15. I loue the Lord? then will yee also say with him, what shall I render to the Lord for all his benefits? how shall I shew my loue toward him? and what shall I doe in my time for aduancement of his glory? If thou dost loue the Lord, then wilt thou be a nourishing Father to his Church, a carefull aduancer of his kingdome, a wise prouisor to remoue those stumbling blocks which hinder the course of the Gospell: If yee loue the Lord, then will yee stand vp with Dauid, and say,Psal. 139. 21 Doe not I hate them O Lord that hate thee? doe not I earnestly contend with them that rise vp against thee? surely I hate them with vnfained hatred, as if they were mine vtter enimies.

If ye honour the Lord as Dauid did,What great blessing belon­geth to them, who in their calling seeke to honour God. the Lord shall blesse you as hee blessed Dauid. Dauid sware vnto the Lord, that hee would not rest, till hee found out a place for the Lord, euen an habitation for the mightie God of Iacob. And the Lord sweares againe vnto Dauid, that of the fruit of his bo­dy, hee would set vp one to raigne after him. But if other­wise there be nothing in you but a care to stablish your selues and your houses, vvith the neglect of the glory of God, then remember that the curse of Shebna, and not the blessing of Eliakim shall be vpon you,Esay. 22. 23. Yee shall not be fast­ned as a nayle in sure place, but shall be rolled and turned away like a ball: the Lord shall driue thee from thy station, and out of thy dwelling place shall hee destroy thee: For the wicked shall [Page 353] not haue his desire, his thoughts shall not be performed, ney­ther shall hee be established on the earth,Psa. 140. 11but euill shall hunt him to destruction,Psal. 52. 5.The Lord shall take thee and plucke thee out of thy Tabernacle, and roote thee out of the Land of the liuing.

And generally all of you in your callings remember that the value of your Christian loue must be tryed by the same touchstone,But this age in word calleth Christ their King, but casts off his yoke. not by your words but by your workes. If any loue mee (saith Iesus) let him keepe my commandements, but here also the hypocrisie of this age is discouered: as the Iewes called Iesus their King,Iohn. 15. 10. and bowed their knees before him, but spat in his face and buffetted him: so the bastard Christians of this age call Christ their Lord, and bowe their knees before him, yet by their sinfull life they crucifie him, and tread his bloud of the couenant vnder their feete: they kisse and betray him with Iudas, it is but a Scepter of reed they allow him, for they giue him no commaundement ouer their affections, wherefore great is the controuersie which the Lord hath this day with the men of this gene­ration.

The third tryall of loue is Bountifulnesse,The propertie of loue is boun­tifulnesse. the Apostle 3 sayth Loue is bountifull: experience proues that euery louer bostoweth bountifully on that which hee loueth: yee loue your bodyes,1 Cor. 13. 4. and therefore largely bestow vpon them to feede them, and cloth them, yea, with excessiue apparrell; yee loue your Children, and lets them want no needfull thing for them; yea, yee loue your beasts, and spares not to bestow largely vpon them: onely you say you loue the Lord, but wherein are yee bountifull toward him? It is true that in nothing can a man be profitable to the Almightie, but are there not workes commaunded vs, which should so shine before men, that by them our heauenly Father may be glorified? though workes can be no merits, yet are they your witnesses, and what haue yee done to remaine when yee are dead as witnesses of your loue toward the Lord? Though your goodnesse extend not to the Lord, yet where [Page 354] is your delight that should be on his Saints and excellent ones vpon earth? where is your compassion and loue toward the brethren? are not the men of this age like vnto that fig-tree which had faire leaues, but not so much as one figge to giue vnto Iesus in his hunger, hauing the shew of godlinesse but haue denyed the power therof, yeelding words inough but no fruits to adorne the glorious Gospell of our Lord Iesus. Of these and many moe if wee might insist in them, it is manifest that all haue not the loue of God in their hearts, who this day pretend it.

The last tryall of Loue which novv we bring,The last is rea­dines to suffer for his cause. is readi­nesse 4 to suffer affliction for the cause of God. The Apostles being beaten for preaching in the name of Iesus, instead of mourning, departed reioycing that they were counted wor­thy to suffer for Christs sake, and all because they loued him. For the loue of Rahel seauen yeeres of hard seruitude see­med vnto Iacob but a short space. For the loue of Dinah Sichem willingly sustayned the circumcision and cutting of his flesh: much more to him in whose heart abounds the loue of the Lord, vvill bitter things become sweet, and hard things easie. This Loue hath made the holy Martyres step out of their owne element into the fire, with greater ioy and willingnesse, then worldlings haue when they fit downe to their banquetting tables to refresh them, or lyes downe in their beds to rest them. The Apostle who suffered all sorts of affliction for the Gospell, giues this for a reason, that the loue of Iesus constrayned him. Thus much concerning the effects of holy loue, by which we are to make sure our cal­ling, and consequently our election, for our euerlasting comfort.

Euen [...]to [...]them that are called according to his purpose. A confirmatiō of his third and last argument of comfort. Hi­therto the Apostle hath summarily set downe his third prin­cipall argument of comfort: and now in the end of this verse he shortly breakes vp the confirmation thereof, which is this: they who loue God are called according to his pur­pose, therefore all things must work for the best vnto them. [Page 355] The necessitie of this reason shall appeare if we consi­der that the Lord cannot be frustrated of his end. Those whom the Lord in his immutable purpose hath ordayned to glory, and whom according to that purpose he hath called in time, how can it be but all things must worke vnto their good? for the working prouidence of God which is the executer of his purpose, doth so ouer-rule all incidents which fall out in the world, and doth so gouerne all secondary and inferiour causes, that of necessitie they are directed to that end, whereunto the supreame cause of all, to wit, the purpose and will of God hath ordayned them. This is shortly set downe in these words, and more largely explaned in the two verses following. It is the last reason of comfort, and the highest: for now the Apostle leades vs out of our selues, and sets vs vpon that rocke which is higher than wee, hee carries vs by the hand as it were out of the earth vp into heauen, and lets vs see how our saluation is so grounded in Gods eternall purpose, that no accident in the world can change it.

We haue here then three things,Comfort, that the ground of our saluation is in God, the tokens thereof in our selues. euery one of them depen­ing vpon another: the loue of God, flowing from the calling of God, and the calling of God, comming from the purpose of God: vnto which the Apostle here drawes vs, that vve casting our anchor within the vaile, and resting in the Lords immutable purpose, may haue comfort in all our present tentations. It is most expedient for the godly to marke this, that our manifold changes doe not interrupt our peace: let vs consider that the Lord hath in such sort dispensed our saluation, that the ground thereof is laid in his owne immutable purpose, but the markes and tokens thereof are placed in vs after our calling: the markes and tokens are changeable, like a wee our selues in whom they are, are changeable; but the ground holds fast, being laid in that vn­changeable God in whom falles no shadow of alteration,Esay. 46. I am God and am not changed: Ioh. 10. My sheepe none can take out of my hand: 2 Tim. 2. The counsell of the Lord shall stand, and his [Page 356] foundation remaines sure. It is true that the tokens of election cannot be fully taken away from any that is effectually cal­led; nay not in the greatest desertion, yet haue they in vs their owne intention and remission. And this should comfort vs against our daily vicissitudes and changes, when wee feele that our Faith doth faint, our life languishes, our hope ho­uers, and we are like to sincke in the tentation with Peter, and our feeble hands fall downe with Moses, yet let vs not dispaire; no change in vs can alter Gods vnchangeable pur­pose, he who hath begunne the worke in vs will also perfect it.Mal. 3. 6. Because I am not changed (saith the Lord) therefore is it that yee O sonnes of Iacob are not consumed.

This purpose of God is called otherwise the will of God.Our calling & conuersion flowes from Gods purpose & therefore all the praise of it belongs to the Lord. and the good pleasure of his Will. In that the Apostle saith our calling is according to his purpose, it teacheth vs to ascribe the whole praise of our saluation to the good plea­sure of his will, and not to our owne foreseene merits. That poyson of pride which Sathan poured into our first pa­rents, and by which they aspyred to be equall with God, doth yet breake forth in their posteritie, the corrupt heart of man euer ayming at this, to seeke vnto himselfe either in part or in whole, the power and praise of his own saluation. This is to start vp into the roome of God, and to vsurpe that glory which belongs to the Lord, and he will not giue to any other: than the which no greater sacriledge can be committed against the Lord. O man content thee with that which the Lord offers thee, and let that alone which hee reserues vnto himselfe: My peace (saith the Lord) I giue to you, my glory I will not giue to any other. The first Prea­chers of the Gospell were Angels, they proclaymed glory and peace, but glory they gaue to God which is on high, and peace they cryed to the children of his good will which are vpon earth. It is inough that peace and saluation is gi­uen to be thine, but as for the glory of saluation let it remain to the Lord.

[Page 357] Hee is for this called the father of mercy,For this cause he is called the Father of Mer­cy and not of Iudgement. because mercy bred in his owne bosome. Hee hath found many causes without himselfe mouing him to execute iustice, but a cause mouing him to shew mercie hee neuer found, but the good pleasure of his will:2 Tim. 1. 9. therefore the Apostle saith, the Lord hath called vs with an holy calling, not according to our workes, but according to his purpose & grace. Surely except the Lord had reserued mercy for vs, we had beene like to Sodome and Gomorrha: but it pleased him of his owne good will of the same lumpe of clay to make vs vessels of honour, whereof hee made others vessels of dishonour. And who is able sufficiently to ponder so great a benefit? and there­fore howsoeuer the blinded Pharisee sacrifice to his owne net, and make his mouth to kisse his hand, as if his own hand had done it, yet let the redeemed of the Lord praise the Lord; let them cry out with a louder voyce than Dauid did, O Lord what are wee that thou art so mindefull of vs? Not vnto vs O Lord, not vnto vs, but to thy name giue the glory, for thy lo­uing kindnesse and thy truth: for our saluation comes from God that sits vpon the throne, and from the Lambe. To thee O Lord be praise, and honour, and glory for euer.

Now as for the calling;Our calling is twofold, and the inward cal­ling is a decla­ration of our election. we are to know that the calling of God is twofold, outward and inward. Hee speakes not here of the outward calling, of which our Sauiour saith, many are called but few are chosen, but he speakes of the inward calling, which is the first intimation and declaration of our election. For the decree of our election is alwaies hid and secret vnto vs, till the Lord by calling reueile it, and make it knowne vnto vs that we are of the number of those whom he hath appointed to life. As in his secret counsell hee made a di­stinction of the elect and reprobate: so by his calling he [...] beginnes the execution of this decree, seperating the one from the other in this life in manners and conditions, who are to be seperated in the life to come for euer in estate and place.

[Page 358] He that will take a right view of all mankinde,All mankinde are considered standing in three circles, & they onely are blessed who are within the third. shall find them standing as it were, in three circles, they onely being happy, who are within the third. In the outmost circle are all those on whom the Lard hath not vouchsafed so much as an outward calling by his Gospell; and here standeth the greatest part of the world. In the middle circle, which is much narrower, stand they who are pertakers of an out­ward calling by the Word and Sacraments. In the third circle, which yet is of smaller compasse than the other two, stand they who are inwardly and effectually called; these are Christs little flocke; the communion of Saints; the few chosen;Zach. 13. 9. the Lords third part, so to speake with Zachary: the other two parts shall be cut off and dye, but the third will the Lord fine as siluer and gold: the Lord will say of them, this is my people, and they shall say the Lord is my God. It is a great steppe indeed that wee are brought from the first circle into the second, but it is not sufficient to sal­uation, yea, rather they who stand in the second circle, hea­ring the voyce of God calling them to repentance, and yet harden their hearts and will not follow him, may looke for a more fearefull condemnation then they who are in the outmost rancke of all. Double stripes are for him who knoweth his Maisters will, and doth it not. Sodome and Gomorrha shall be in an easier estate than they. Content not therefore your selues, that yee are brought within the compasse of the visible Church, that yee haue beene bapti­sed in the name of Iesus, and haue communicated at his holy Table,Mat. 7. 21. Not euery one that saith, Lord, Lord, shall enter into his kingdome: except yee finde also his inward and effectu­all calling, that the arme of his grace hath drawne you with­in the compasse of the third circle, and hath set you downe among those, whom he hath chosen to be his owne peculiar people.

And againe, that the calling of God is according to his purpose yeelds vnto vs this comfort, that seeing his calling is extended toward vs, we may be sure that from euerlasting [Page 359] hee hath had toward vs a purpose of loue.Where euer the Gospell is prea­ched to cal men there God hath toward some a purpose of loue. Certainely hee had not sent his Gospell among vs, were it not that he hath here a number belonging to the election of his Grace; hee hath lighted a candle among vs, and set it in an eminent candlesticke, to assure vs that hee is seeking here some peeces of money which were lost, and hee will not rest till hee finde them. When the Apostle Paul should haue gone to Bythinia, the Lord commaunded him to goe to Mace­donia, what the purpose of God was, the euent declared, namely,Acts. 16. that it was to conuert Lidia and the Iaylour. Who may not see here Gods meruailous mercy towards his owne, that for the conuersion of a few, will haue his Gos­pell to be preached to a whole kingdome? which doth yet more clearely appeare, in that when hee commaunded his Apostle Paul to tarry at Corinthus, hee gaue this reason, because (saith hee) I haue much people here: Acts. 18. 10. shewing vnto vs, that the greater haruest hee hath, the longer doth hee continue his Labourers among a people. This is the very work of God which hee is working in the middest of you, and for which hee continueth among you the preaching of his glorious Gospell, it is because toward many of you, hee hath a purpose of loue: some hath he called already, whom hee will haue confirmed; others not yet inwardly called, hee will conuert by the Gospell, before hee remoue it. Let euery man looke to himselfe, whether hee haue part in that grace which comes by the Gospell, or no; for woe will be to him that shall be found in darknesse, after that the light hath shi­ned vnto him.

Good were it yet for vs all,If this were cō ­sidered, it wold work a greater reuerence of the Gospell. if wee could more deepely consider this, that the Gospell of the Lord Iesus is come among vs, not by accident, nor by the meanes of men, but by the purpose of God: that in these dayes wee heare that voyce, which many of our Fathers heard not, that in some places of the world this Gospell is preached, and not in others, that it is continued with vs, notwithstanding of the manifold machinations of the Children of darknesse to [Page 360] subuert it, yea, that by such and such persons the Gospell hath beene preached vnto vs, if vvee did consider that all these fall out according to Gods determinate purpose, it would waken in vs a more reuerent hearing of the word of Grace, and a greater care to take heede to the smallest oc­casion of grace, when it is offered: but all the contempt thereof which now is among men floweth from this, that they doe not looke vnto the hand of God sending out such a message to them, by such persons, at such a time, in such a place, as hee in his eternall purpose hath concluded with himselfe. But as Samuell before hee knew the Lord, thought the voyce of God to be but the voyce of Eli, and therefore went againe to his rest: so the great multitude of them who heare it, not as the word of God, but as the word of men, esteeming that it commeth by the meanes of men, and not according to the determinate purpose of God, it is no mer­uaile if still they returne to their old sinnes, and remaine dis­obedient to the heauenly vocation.

And further out of the ground laid already,A fearefull to­ken of Gods departure, whē he ceaseth to call a people any more. that the cal­ling of God is according to his purpose, we are taught, that the least intermission of Gods calling should be vnto vs a great matter of our humiliation; seeing the Lord calleth men to be Preachers, and hath them in his hand as starres, holding them out sometime to one part of the world, and sometime to another, that hee may communicate light to them who are sitting in darknesse; the remouing of them from a people is a fearefull token of the Lords departure,For no hus­bandman will want labourers in his field, as long as the har­uest is not ended. and translating of his kingdome. The Husbandman calles not his Labourers out of the field in the middest of the day, vnlesse the haruest be done: and if the Lord remoue his Seruants from a people, it is because his purpose is fini­shed; for the ground is sure, that his calling is according to his purpose: but the Lord forbid that the tearme of the end­ing of this calling should euer come in our dayes.

And to the ende that wee haste it not vpon our selues, wee are to know that as the Gospell comes not to a Land [Page 361] by mans procurement,As the Gospell comes not by mans procure­ment, so no power of man can remoue it. so no power of man is able to re­moue it. The Lord who set the Sunne in the Firmament, and gouernes it in such sort, that it giues light to one part of the world when another is in darknesse, and no malice of the euill doer is able to obscure it, howeuer hee hates it, hath also set his Gospell in the firmament of his Church, to giue light to Goshen, while as Egypt is in darknesse; and all the courses of politikes, though they were filled vvith Achitophels wisedome, are not able to stay it: one­ly our owne vnthankfulnesse, and abuse of the time of Grace is to be feared; if therefore wee loue the light let vs cast away the vvorkes of darkenesse, and walke in the light while as yet wee haue it: let vs welcome those messengers of peace, that come to vs in the name of the Lord, endeuou­ring by all holy meanes to transferre this Kingdome of God to our Children after vs, that they also may see the beautie of the Lord, (which vvee haue seene) to their euer­lasting saluation.

Verse. 29. ‘For those whom hee knew before, hee also predestinated, to be made like vnto the image of his Sonne, that he might be the first borne among many brethren.’

THe whole Booke of God is full of heauenly consolation,What a treasure of comfort is to be digged out of this Verse. euery parcell thereof hath in it the words of eternall life; but this place of Scrip­ture wherein now wee are trauailing, may be called aboue the rest a treasure of comfort, for here the Apostle leadeth vp the Christian to the register of God, and lets him see his owne name written in the booke of life, his saluation established in Gods immutable decree, exhibited now by Gods effectuall calling, to be performed and perfected to him by his endlesse glorification. So that in all the booke of God, there is not so cleare and certaine a [Page 362] sight of saluation giuen to the Christian as in this place.Not so cleare a sight of saluati­on in all the booke of God. It comforted Stephen when he was in the vally of death, that he saw the heauens opened, and the Lord Iesus standing at the right hand of his Father: and it should no lesse comfort vs in all our tribulations that the Apostle here lets vs see the third heauens opened vnto vs, to make knowne vnto vs the will of God concerning our saluation.The linckes of the Chaine of saluation: Election: Cal­ling: Iustifica­tion: Glorifi­cation, are knit inseperably.

This comfort the Apostle brake vp shortly as we heard in the end of the last verse, and now more largely explanes it in these two verses: in the which hee sets downe in order the causes of our saluation, and lets vs see how our present effectuall calling is so inseperably knit with our election & glorification by the hand of God, that no power in earth nor in hell is able to sunder them: whereof the certaintie of his former comfort appeares cleerely, that of necessitie all things must worke together for the best vnto them that loue God, euen to them that are called according to his purpose. Which shall yet be more manifested if wee consi­der how that this golden Chaine of our saluation reaches (so to speake it) from eternitie to eternitie; the beginning of it, albeit without beginning, is our Election; the end of it, albeit without end, is our Glorification. And these two ends of the chaine the Lord keepes them sure and secret in his owne hand, but the two middle linckes thereof, to wit, our Calling and Iustification, the Lord lets them downe from heauen to the earth, that wee for our comfort might gripe and apprehend them, and being sure of the two mid­dle linekes, we might also be sure of the two ends, because the Lord hath knit them inseperably together.

Thou then who wouldst be comforted with the assu­rance of thy saluation,He that hath a sure hold of the middle linckes, Calling and Iustification, is sure of the o­ther two, Election and Glo­rification. make it first knowne to thy owne conscience, by breaking off the former course of thy sinnes, and by well doing for the time to come, that God hath cal­led thee and iustified thee. Gripe sure as it were with the one hand the lincke of Calling, and with the other the linck of Iustification: fasten both thy hands vpon the middle [Page 363] linckes of this Chaine, that by them thou mayst be pulled out of this dungeon and raised vp to heauen to see that thou art one of them who was elected before time, & after time shall be glorified. To make this yet more plaine we are to know that this mortall life of ours is a short interiected point of time,Our present life is a point of time betweene two eternities. betweene two eternities (so to call it,) in the which some in feare and trembling working out their salua­tion passes from Gods eternall election to endlesse glori­fication: others againe in wantonnes and carelesse securitie, drincke in iniquitie with greedinesse, and so steps from the decree of reprobation, that most iustly they procure their owne condemnation: So that euery man hath to consider of his euerlasting weale or woe by his present disposition in this life.

Oh that we had sanctified memories,If in this life we fall we may rise againe, but if in death we step downe­ward we shall neuer mend it. alwayes to remem­ber this: so long as we are here, if of weakenesse wee fall wee may rise againe, and if in one day we haue not learned well to repent, we haue leaue of the Lords patience, to learne it better another day: but he who in the day of his transmigra­tion steps the wrong step, will neuer get leaue to amend it: where the tree fals it shall lye there: Eccles. 11. 3. the wicked who die in their sinnes, step downeward to the deepe pit and gulfe, out of the which there is no redemption. Let vs therefore be well aduised before we leape; let vs fasten the one foote vpon the border of that Canaan, before we go out of the body; let vs make sure that wee shall be receiued into those euerlasting habitations. This shall be done if we make our whole life a proceeding from election to glorification, and that through calling and iustification, which two haue inseperably fol­lowing them the sanctification and renouation of the whole man. The Lord make vs wise in time that we may consider the course of our life, and thinke of the end whereunto it leads vs: for as Moses protested to Israell, so doe I vnto you, I haue laid this day life and death before you: Deu. 30. 15. the Lord giue you grace to make choise of the best.

[Page 364] In these causes of our saluation linked together in this Chaine,Prescience and Predestination how they are here distingui­shed. we haue first to looke vnto Gods decree, consisting in his foreknowledge and predestination: secondly, to the execution thereof, which is made by his Calling, Iustifica­tion, and Glorification. The decree hath in it these two acts or preordinances (so to call them) Prescience and Predestina­tion, which this manner of way are to be distinguished: by foreknowledge the Lord sets before him the whole number of mankinde, whom of the good pleasure of his owne will he purposed to saue: so that the first preordinance is this, these are they whom I will saue: by predestination againe he concluded to saue them by such and such meanes; so that the second preordinance of the decree is this; those whom I haue decreed to saue I will saue this manner of way; so that prescience lookes to the person to be saued, predestination to the meanes whereby they are to be saued. Where wee must consider that this decree of God is thus distinguished by the Apostle in these two words for our capacitie, who being but mortall creatures endued with reason, conceiues, vnderstands, and discernes one thing after another, and can­not doe otherwise: but it is not so with the Lord our God, who being himselfe a most perfect vnderstanding, by one act without prioritie or posterioritie, knowes, conceiues, and discernes all things.

We come first now to speake of Gods foreknowledge:Prescience im­properly ascri­bed vnto God. the properties of God are either absolute, as namely, that he is a Spirit, simple, and infinite, or else such as haue a re­lation to the creature. And of this sort is foreknowledge, which improperly is ascribed vnto God: for properly there is no fore not after in God, nothing past, nothing to come: but foreknowledge is ascribed to God in respect of the crea­ture, because he knew vs before that wee were. This fore­knowledge is two wayes considered:Prescience two manner of wayes conside­red, generally, and specially. first, generally, as it is extended to all his creatures, and so it is compared to a com­mon booke of register, wherein the Lord hath written all things which were afterward to be: and of this speakes the [Page 365] Psalmist,Psal. 139. 15 My bones (sayth he) are not hid from thee, though I was made in a secret place and fashioned beneath in the earth, thine eyes did see mee, when I was without forme: for in thy booke were all things written, which in continuance of time were fashioned, though they were not before. Of it also speakes the Apostle,Heb. 4. 13. All things are manifest in his sight with whom wee haue to doe. This manner of way foreknowledge is Gods vniuersall eye, by which vvith one looke hee knoweth all his creatures vvithin and vvithout, their nature, their shape, their actions, their beginnings, their ends, but foreknow­ledge this manner of vvay considered, is not a lincke of this Chaine, it being certaine that there is not one of these lincks more patent, not largely extended than another, as yee shall afterward heare.

Foreknowledge then in this Chaine of Saluation,In this Chaine it is specially considered as it lookes to the Elect onely. is spe­cially considered, as it is conioyned cum [...], with the loue and liking of God, as it is all one with Election, exten­ded to none but vnto the children of his good will: this way it is affirmed of the Godly,Iohn. 13. 18. the Lord knoweth who are his, but denyed of the wicked,Mat. 7. 23. depart from me yee workers of ini­quitie, I know you not, that is, albeit I know your persons, yea, your most secret actions, yet your selues I know not, so that I loue you: and this way foreknowledge specially considered, is called the booke of life, vvherein the Lord hath written the names of those vvhom hee hath ordayned to life.

Predestination is also two manner of wayes considered,Predestination is also two wayes conside­red. first, as it is generally extended to all his creatures, for as he knew them all before they were, so he appointed them by middes vnto their owne end; other artificers when they haue made a worke, know not what will be the end of it; hee that buildeth an house, knowes not how long it vvill stand, whe­ther fire shall consume it, or the winde ouer-turne it, or the earth-quake vndermine it; but the Lord as hee hath made his creatures, so hath he appoynted them to an end, which hee knoweth himselfe: but here Predestination is specially [Page 366] considered, and is no larger than Election, respecting the Elect onely, whom he hath ordayned vnto life by his owne middes: for the word [...], here not onely signifieth to ordayne to an end, but also to appoynt all the limits, bor­ders, and middes, within and by which thou art to come to that end.

Where,Foreseene me­rits falsely col­lected out of this place. before wee come to the doctrine of instruction, wee vvill shortly encounter vvith our aduersaries, who read these words in this manner; that the Lord predestinated those whom hee fore-knew to be conformed to the image of his Sonne, that so they may establish here out, their er­rour of fore-seene merits. It were sufficient to bring against them the best learned of their owne side, some wherofread these words no otherwise then wee doe; as the Iesui [...]s of Rhemes: others plainely impugne that reading, and the er­rour of foreseene merits founded vpon it, for so Caietane writeth vpon this place.This errour is improued by their own men as Caietane. Ad confutandum dogma illorum, qui primum salutis nostrae locum, tribuunt diuinae praescientiae futurorum, qui praescientiam meritorum ponunt rationem defi­nitionis diuinae ad confutandum inquit haec, primum nostrae salu­tis locum tribuit diuino proposito, dicendo ijs qui secundum pro­positum vocati sunt. To confute (saith hee) the doctrine of those, who giue the first place of saluation to Gods fore­knowledge of mans merits, which hee was to doe, and so puts his prescience as a reason and cause of his predestina­tion; to confute these I say, hee giues the first place of salua­tion to the purpose of God, while hee saith, to them that are called according to his purpose.and Aquinas. Aquinas in like man­ner writing vpon this same place, sayth: Ponere quod aliquod meritum ex parte nostra praesupponatur, cuius praescientia, sit ratio praedestinationis, nihil est aliud quam ponere gratiam dari ex meritis nostris, & quod principium bonorum operum est ex nobis, & consummatio ex Deo. To affirme that any merit vp­on our part must be presupposed, the prescience whereof was the cause of predestination, is no other thing but to af­firme that grace were giuen of our merits, and that the [Page 367] beginning of good workes were of our selues, and the con­summation thereof were of God: therefore (saith hee) the words are to be read this way more coueniently, whom he fore-knew them hee also predestinated to be made like vn­to the image of his Sonne, vt ista conformitas non sit ratio prae­destinationis sed effectus, that so this conformitie be not a cause of predestination but an effect.

But beside these,Sanctification is an effect of predestination and therefore not a cause of it. this errour is conuinced by manifold proofes of holy Scripture: the Apostle saith, hee hath chosen vs in Christ, therefore not in our selues: he saith againe, that wee should be holy and without blame, hee saith not, hee chose vs because hee foresaw that wee would be holy; so hee sets downe sanctification as an effect of Predestination.Eph. 1. 4. Now it is certaine that one effect of Predestination may well be the cause of an other posterior effect, as the preaching of the word is a cause of faith, and faith is a certaine cause of insti­fication, but no effect of Predestination can be cause of it. Againe he saith,2. Tim. 1. 9. The Lord hath saued vs, and called vs with an holy calling, not according to our workes, here yee see, that in our calling our workes and Gods purpose are manifestly opponed, so that the putting of the one is the remouing of the other: thus neyther in our Election before time, not in our calling in time, hath the Lord regarded our works, or foreseene rectitude of our will, but the good pleasure of his owne will.

And I pray you what other thing could the Lord fore­see in vs,The calling of God sinds eue­ry man in an euill estate. than that which hee foresaw in the Israelites? I knew that thou art obstinate, and thy neck an iron sinew, and thy browe brasse: Esay. 48. 8. I knew that thou wouldest grieuously trans­gresse, therefore I called thee a transgressor from the wombe, yet for my Names sake will I deferre my wrath, and for my praise will I refraine it from thee, that I cut thee not off: yea, in so many places of holy Scripture doth the Lord plead the cause of his owne glory, that it cannot be but a most feare­full sacriledge against so cleare a light for a man eyther in part or in whole, to make his own merits a cause of saluation. [Page 368] When the Lord called Abraham, hee found him an Ido­later: when hee called Paul, hee found him a persecuter: when hee called Matthew, he found him a Publican: when hee called Mary, hee found her possessed with Diuels; all that euer receiued grace, stand vp as so many witnesses of his glory.Psal. 115. 1. Not vnto vs O Lord, not vnto vs, but to thy name be the praise.

And to these obiections which the braine of man hath brought out against this truth of God,Obiections of men against Gods predesti­nation, answe­red. to cleare themselues and charge the Lord with vnrighteousnesse, they are all sufficiently answered by the Apostle, that the Lord by rea­son of his absolute authoritie ouer all his creatures, hath power of the same lumpe to make one vessell of honour,Rom. 9. 20. for to shew the glory of his mercy, and an other vessell of disho­nour, to shew the glory of his iustice: seeing this power is not denyed to the potter ouer his clay, how dare man speake against it in the Lord ouer his creature? O man who art thou that pleadest with God? Woe be to him that striueth with his Maker. If I dispute with thee O Lord, thou art righteous, how euer I iudge of thy counsell and of the manner of thy working,Aug. in Ioan. tract, 26. thou art alway righteous. Si non vis errare, if thou wilt not erre, saith Augustine, iudge not the Lord: why one is saued the Apostle tels you, I haue mercy on whom I will haue mercy, Aug. Epist. 59 ad Paulin. Misericordia eius misericordi [...] causa: why ano­ther is reiected, Causa potest esse occulta, iniusta esse non potest, the cause may be secret, but cannot be vniust: qui in factis Dei rationem non videt, Gregor. in Iob. cap. 9. infirmitatem suam considerans, cur non videat, rationem videt, hee that seeth not a reason of the Lords doing, let him looke to his owne infirmitie, & he shall see a reason why hee seeth it not. The Lord hath hid euen from most wicked men the purpose of their owne reproba­tion till it come to the execution, and then shall they re­ceiue an answere from their owne consciences, to stop their mouthes, which now they will not receiue from man. Euery one of the damned shall be compelled to acknowledge, that the iudgement executed vpon them is righteous.

[Page 369] But now to returne to the doctrine,Predestination takes not away the second cau­ses and meanes of saluation. we haue first to ob­serue out of the signification of the word which I marked before, that the Lords determinate counsell and predestina­tion takes not away the nature, properties, nor necessities of secondarie causes and meanes of saluation, but rather esta­blishes them: for those whom God hath appointed to sal­uation, hee hath also appointed to those meanes which may bring them vnto it. It is therefore a blasphemie which is fre­quent in the mouthes of carnall professers, if I be elected howsoeuer I liue I shall be saued, and if otherwise I be a re­probate, liue as I will I cannot mend it: this is no other thing but Sathans diuinitie:Sathans diuini­tie teacheth A­theists to de­spise the means of saluation. if thou be the sonne of God cast thy selfe downe from the Temple: thou shalt not dash thy foote against a stone: as if the sonnes of God were licen­sed to despise the second and ordinary meanes, and not ra­ther bound to vse them: but in very deed as it is against the nature of fire to be cold, so is it impossible that the elect man effectually called can reason after this manner, yea the more hee heares of election, the more hee endeauours to make it sure by well doing, knowing that no man can at­taine to the end of our Faith, which is the saluation of our soule, but by the lawfull and ordinary meanes.

Both temporall and spirituall blessings the Lord will haue vs to seeke them by the lawfull and ordinary meanes:God giues his blessings by meanes, there­fore they should not neglect the meanes who seeke the bles­sing. the Cornes cannot serue Israell except the earth beare them; the earth cannot beare them except the heauens giue raine; the heauens can giue no raine except the Lord command them. Therefore when the Lord promises a blessing, In that day (saith the Lord) I will heare the heauens, and they shall heare the earth, Hos. 2. 21. and the earth shall heare the corne, and the wine, and the oyle, and they shall heare Israell. And that hee keepes the the same order in bestowing spiritual blessings we are taught by the Apostle,Rom. 10. 13 when he saith, that before wee be saued we must call on the name of the Lord, before wee call on his name we must beleeue, before we beleeue we must heare, be­fore we heare there must be preaching: whereof it is euident [Page 370] that they who neglect and contemne the ordinary meanes of saluation, doe giue out a very hard sentence against them­selues, which is, that if they so continue they doe not apper­taine vnto election.

And againe for our further comfort wee haue here to marke the certaintie and soliditie of our saluation:Comfort, our election before time cannot be disanulled by any creature made in time. it is nei­ther to day nor yesterday that the Lord concluded to be mercifull vnto vs; our election beganne not with our selues: before the mountaines were made, before the earth and the world were formed, euen from euerlasting to euerlasting the Lord is our God. What creature then is able to disanull that which God hath willed, before that euer a creature was? onely let vs labour that as our election is sure in it selfe, so we may make it sure vnto vs, by walking in a good conscience before the Lord, and then we shall not care what man or Angell say to the contrary against it; they are but posterior creatures, and what intrest can they haue to gaine say that which God hath done before that they were? Happy are they who are rooted, grounded, and builded vpon this rocke; no stormy waue of the sea shall ouerturne them, no rage of tentation, nor power of the gates of hell shall preuaile against them.

Lastly,Sauing grace is communicated to few, & therefore should be the more estee­med. we are taught here by the holy Apostle that all men are not foreknowne, all are not predestinated to life, otherwise there were not an election: there is onely a cer­taine and definit number which belong to the election of Grace; a fulnesse both of Iewes and Gentiles; a number not knowne to vs, but knowne to the Lord; not one more nor one lesse shall be pertakers of saluation. Many (saith out Sauiour) shall come from the East and from the West, and shall sit with Abraham, Mat, 8. 11. Isaac, and Iacob, in the kingdome of God: he saith not all the children of the East shall come, but many shall come. This should waken in vs a holy care so long as the calling of God continues among vs, to take heed to our selues, striuing to thrust in at the doore of the kingdome of heauen: for it suffers violence, and the violent [Page 371] take it; the fewer there be to be receiued into that kingdome, the more we should about to be of that number.So is it in na­ture that rarest things are most regarded. We see that in nature, things that are common were they neuer so ex­cellent are not esteemed: the Sunne because common to all, is regarded of few, though it be a very excellent and pro­fitable creature; but parcels of the earth possessed by men in propertie, are much more remembred and regarded by those to whom they belong; riches and honour are in greater account among men because few attaine vnto them: and if we were as wise in spirituall things, that grace of Christ which brings saluation would be more pretious and deere vnto vs, because it is communicated to few. The Lord giue vs grace to consider rightly of it in time.

To be made like to the image of his Sonne. Predestination is vnto glory by a conformi­tie with Christ in our present life. The Apostle insists not in the rest of the linckes of the Chaine; hauing touched them he leaues them, onely he insists in this lincke of Predestination: teaching vs that he vseth not here the word of Predestination generally, but restraines it to Pre­destination vnto life; as also that we cannot step from electi­on to glory but by a conformitie with Christ, which is most necessary for vs to marke: for albeit there be great comfort in the consideration of Gods immutable purpose ordayning man to life, as also in the consideration of that glory where­unto we are ordayned, yet neither of them can comfort vs vnlesse we be sure that our life is a proceeding from electi­on to glorification by the right meanes.

The first and neerest end of election in regard of man, is his sanctification:Eph. 1. 4. for the Lord hath chosen vs that wee should be holy:As Christ is the life, so is he the way, nei­ther can wee come to life but by the way the second and furthest end is mans glori­fication. The same Lord Iesus who said I am the life, said in like manner I am the way and the veritie: if thou wouldst be at life, lye not still in thy sinnes, but rise and walke in the way, and if thou knowest not the way, learne it from him who is veritie.Ioh. 14. 6. Let not presumption which slayes the wicked ouer­take thee; they passe ouer the matter of their saluation with a wanton word; their hearts are prophane, yet they boast [Page 372] with their tongues that they are sure to be saued; but this is a vaine reioycing: for he that walkes not in the way, how is it possible that he can come to the end? assuredly he shall neuer come where Christ is to liue with him, that walkes not after Christ in newnesse of life.

This conformitie with the Lord Iesus whereunto wee are predestinated,Conformitie with Christ wherein it stands. is partly in this life, partly in the life to come. Our conformitie in the life to come shall stand in li­uing and raigning with Christ, which is our glorification, whereof he speakes hereafter. Our conformitie in this life stands in liuing and suffering with Christ, and of this hee speakes here; to liue godly after the rule of Christ, to suffer patiently after the similitude of Christ, are the two parts of our present conformitie with him. The Lord Iesus is giuen vs of the Father both to be a Sauiour, and an example, vn­lesse we make him an example to follow him in our doing and suffering, he shall not be vnto vs a Sauiour.

Here we are to marke that the workes done by Christ in our nature,Workes done by Christ are threefold: 1. personall workes of Re­demption: 2. Miracles: 3. workes of a godly life. are threefold: first, his personall workes of Re­demption; as that he was borne of the Virgin; that he suf­fered the cursed death of the Crosse, for the expiation of our sinnes; that hee rose the third day for our iustification; that hee ascended triumphantly into Heauen, leading capti­uitie captiue. Secondly, his workes of miracles; as that hee fasted forty dayes; gaue sight to the blinde; life to the dead, and such like. Thirdly, his workes of godlinesse and san­ctification; as that he was subiect to his parents; louing to his brethren; painefull in his calling; perseuering in prayer. To practise to follow him in his personall workes of Re­demption is blasphemie, or in his workes of Miracles is im­possibilitie, but to follow him in the workes of a godly life, is true pietie. In the first Papists are blasphemous, that on good Fryday makes a play to the people,In the first and second Papists are apish imi­tators. by counterfaiting the sufferings of Christ. In the second Papists are ridicu­lous, that practise to counterfaite him in his fortie dayes fasting, as if that might ordinarily be done of men, which [Page 373] once Iesus did for a Miracle. In the third let all those who are truely religious striue to follow him: as Children loo­king to their coppy learne to mend their letters; so let vs by looking daily to our example, learne to amend our liues.

Imitation in the first two Iesus did neuer require,In the third onely should we follow the Lord Iesus. onely hee craues that wee should follow him in the third: there is his voyce, Learne of me that I am lowly and meeke, he did not bid thee (saith Augustine) learne at him how to make the world,Iohn, 13. 15. or how to raise the dead, but how to be lowly and meeke, for this cause did our blessed Sauiour wash his Disciples feete, that hee might giue vs an example, how one of vs should serue another,Iohn, 15. 12. as I haue loued you (saide Iesus) so loue yee one another: yea, in that vpon the Crosse hee prayed for his enimies, hee hath also taught vs how to practise that precept,Mat. 5. 44. Pray for them who persecute you. In pa­tience likewise hee is proposed vnto vs for an example, for so are wee exhorted,Heb, 12. 1. Let vs runne with patience the race that is set before vs, looking vnto Iesus the author and fini­sher of our Faith: these and such like are the workes where­in vve are commaunded to conforme our selues vnto him.

The other poynt wherein stands our conformitie with him, is in patient suffering with him for righteousnes, which wee shall not be able to doe, except wee liue first after the similitude of his life: what liker suffering to the suffering of Christ, than the suffering of that reprobate theefe, who dyed with Iesus at the same time, the same kinde of death? yet because his life was neuer like the life of Christ, his suf­ferings shall neuer be accounted the sufferings of Christ. Similis in poena, Augustine. dissimilis in causa. But as for the other whom the Lord Iesus conuerted vpon the Crosse, to declare to all the world that euen in death, hee retayned the power of a Sauiour, able to giue life to them who are dead, hee brought out in the last houre of his life, the first fruites of amende­ment of life; hee liued long a wicked malefactor, but short while a conuerted Christian; yet in that same space hee [Page 374] abounded in the fruits of Godlinesse, confessing his sinnes, giuing glory to the iustice of God, rebuking the blasphe­mies of the other, and pleading the cause of his innocent Sauiour; thus being turned from his sinne, hee began, euen on the Crosse to liue with Iesus, and therefore heard that ioyfull sentence,Luke. 23. 43. This night thou shalt be with me in Paradise.

Now that wee may be moued to embrace this conformi­tie with Iesus,Reasons mo­uing vs to a cō ­formitie with Christ. let vs remember that the image of God, by which wee were created conforme vnto him, is the most 1 auncient glory to which we can make claime:The Image of God is our most auncient glory, stollen from vs by Sa­than and which we should seek to recouer. and therefore if there be in vs any peece of manhood and spirituall wise­dome, wee ought to endeauour to recouer it, which our enimie craftily and maliciously hath stollen from vs. O what a pittie is it to see that man cannot doe that in the matter of saluation, which he can do in the smallest things pertaining to this life? There is no man among vs vvho knoweth that any tenement of land, or portion of earth possessed now vn­iustly of another, did of old pertaine to his Fathers, but if hee can, hee vvill seeke to recouer it; seeking by iustice to bring that home to himselfe, which oppressors vniustly had taken from him. Is it not then most lamentable, that where the Lord Iesus the King of righteousnesse, and Prince of peace, offers to restore vs to our most auncient glory, which is his owne image, that vvee vvill not call the oppressours of our soule before him, nor seeke to be restored to that glory, which most deceitfully our aduers [...]ry hath stollen from vs? but this commeth also vpon man by the subtiltie of Sathan, that hauing once spoyled vs of the image of God, hee doth what he can so to blinde vs, that vve should neuer seeke it againe, nor doe so much as receiue it when it is of­fered vnto vs.

Iacob complained of Laban that hee had deceiued him,Sathan a dou­ble deceiuer. and changed his wages ten times; and Esau complained of Iacob, as of a supplanter, who first had stollen from him his birth-right, and then the blessing also: but more cause haue vvee to turne these complaints vpon Sathan, who hath [Page 375] not onely stollen from vs the Image of God, but daily stea­leth away the blessing, vvhereby it is restored vnto vs. Oh that vve had vvise and vnderstanding hearts, that we might be stirred vp to an holy anger against the enimie of our sal­uation, seeking in despite of him to be restored to that right, vvhich by creation belonged to our fore father. But alas, what a beastly stupiditie is this, that man will not doe so much for recouerie and maintenance of the image of God, as hee will doe for preseruation of his owne portraiture drawne on a peece of timber? if any man pollute it, incon­tinent hee is offended, and stomacks it, as an iniu [...]ie done to himselfe, but as for man who is the image of God: he lyes downe like a beast, content that Sathan should tread vpon him, pollute, & defile him with all kind of abhomination, all which proceeds from a pittifull ignorance of his own glory.

The second reason vvhich should moue vs to conforme 2 our selues to Iesus,Iesus Christ hath first con­formed him­selfe vnto vs. is that hee hath first of all conformed himselfe vnto vs, hee vvas not ashamed to take vpon him the shape of a seruant, and to become man like vnto vs in all things, sinne excepted; and shall wee refuse to conforme our selues vnto him? let it be farre from vs, but rather put­ting from vs that foolish emulation, by vvhich vvee striue to conforme our selues vnto this world, let vs consider vvhereunto vvee are called, euen to be pertakers of the di­uine nature, and may thinke it our greatest glory to be like vnto our head and husband the Lord Iesus.

Thirdly,We cannot be saued except we be comfor­med to him. necessitie so craueth, seeing vvee cannot be sa­ued 3 vvithout conformitie vvith him. It is not Caesars money which hath not vpon it Caesars image and superscription; he is not the Sonne of God vvho carryeth not the image of his Father: for vvhom the Lord begets in the regeneration, he communicateth to them his owne spirit, which transformes them into the similitude of his owne Image. No vncleane thing shall enter into heauenly Ierusalem, neither shall any man see him in his glory, who by grace is not made like vnto him.

[Page 376] That hee may be the first borne among many brethren. The Apostle insists here in the explication of his former pur­pose, adding that it is necessary wee should conforme our selues vnto him, for ratifying that superioritie and priui­ledge of the first borne, vvhich God the Father hath esta­bished vnto his Sonne the Lord Iesus Christ; and he ma­keth it very properly to serue his purpose: for seeing it is so that Iesus our elder brother, and Prince of our saluation, hath beene consecrated by affliction, and by suffering hath entred into his kingdome, shall wee refuse to follow him in his tentations, if so be vvee desire to sit vvith him in his glory?

The name of the first borne is ascribed vnto Iesus Christ three manner of wayes:The name of the first borne three wayes as­cribed to Christ: 1. as God: 2. as man: 3. as a mediator first, as hee is God: secondly, as he is man: thirdly, as hee is both God and man, our mediator, and the head of his misticall body, vvhich is his Church. As hee is God, hee is called by the Apostle, Primogenitus om­nis creaturae, the first begotten of euery creature; and that by such a generation as none (saith Esay) are able to ex­presse.Col. 1. 15. Now before the creature was, what could there be? surely nothing but the Creator. Secondly, as hee is man S. Luke calleth him the first borne that opened the wombe of the Virgin.Luke. 2. 7. Thirdly, as Mediator and head of his my­sticall body, as Prince of that kingdome vvhich is the com­munion of Saints: hee is here called the first borne among ma­ny brethren, 1. Cor. 15. 20 and in an other place the first fruites of them who rise from the dead.

The priuiledges of the first borne were two:Priuiledges of the first borne are two: 1. ex­cellencie of strength: 2. ex­cellencie of dignitie. first, ex­cellencie of strength, for hee had a double portion: second­ly, excellency of dignitie, for he vvas the Prince and priest of the rest of his brethren: now both these most properly appertaines to our eldest brother Christ Iesus. Excellencie of strength is his, hee hath receiued the double portion: for hee receiued not the Spirit in measure as wee doe, but the plentitude and fulnesse thereof was communicated vnto him, and the comfort thereof redounds vnto vs: for he receiued [Page 377] it not for himselfe but for vs, that of his fulnesse we might all receiue grace for grace. Excellencie also of dignitie is his; for beside that glory which hee had with his Father from the beginning,Mat. 28. 18. hee is also as our head crowned with glory and dignitie; all power in heauen and earth is giuen him, and he is set ouer his brethren, as the onely high Priest of the liuing God, who makes attonement for the sinnes of his brethren; as the onely Prophet and teacher of the whole familie of God,Mat. 3. 17. for so hath the Father authorized him: This is my beloued sonne, in whom I am well pleased, heare him.

Let vs therefore submit our selues vnto him,Miserable are they in this age who doe not acknowledge Christs prero­gatiue. seeing God the Father hath set him ouer vs, let vs not be disobedient to that heauenly proclamation (heare him.) Woe be to them that subscribes not vnto the excellencie of his dignitie. But alas, if the world proclaime such pleasures as shee hath to giue by any sport or play, or such profits as she can yeeld at her fairest fayres and markets, O what a frequent con­course of people is made vnto her? but if the Priests of the Lord stand as they did of old in the west part of Ierusalems temple, on their seuerall turrets, to blow their two siluer Trumpets, and warne the people to resort vnto the house of the Lord, or if now any other manner of way signification be made vnto them to enter into the courts of the Lord with praise, how few shall hee finde flocking vnto the house of God in respect of them who abides without, and followes the world; and which is yet more to be lamented, there are many of those who heare the word of Christ, and yet doth not change the manner of their conuersation for any com­maundement he can giue them; speake what he will, they doe what they like: they come to the holy assemblies of his Saints, but are like those vncleane beasts which entred into the Arke of Noah, they came in vncleane, and went out vn­cleane. Neither of these vnlesse they amend, shall be perta­kers of that saluation which Iesus the first borne hath pur­chased to the rest of his brethern.

But to let them alone, and to returne to the instruction [Page 378] of Gods children;Whatsoeuer excellencie our elder brother hath it is for our benefit. though aposta [...]e Israell fall from him as a people that haue no portion in Ishai, nor inheritance in the sonne of Dauid, yet let Iuda cleaue to their king; let vs ac­knowledge his supereminent excellencie, & reuerence him for our first borne & elder brother. Among other brethren the more the elder hath, the lesse remaines to the younger; whereof it falles out that many a time there is strife among them for diuision of the inheritance: but here the more our elder brother hath, the greater is our good, seeing whatso­euer he hath receiued as mediator, he hath receiued it to be communicated vnto vs: hee hath receiued strength not to subdue vs, or ouergoe vs, but to protect vs from our eni­mies, which he hath also done; for he hath broken the gates of hell, and carryed them away more triumphantly vpon his shoulders than Sampson did the gates of Azzah. Wee who are poore in our selues are made rich in him: we who are weake are in him more than conquerours, and therefore let vs resolue for euer to abide in him.

Among many brethren. Brethren in Christ are ma­ny wayes knit together. This brotherhood of our with Christ consists not in the communion of the same flesh and blood, for so euery man were Christs brother, but it stands in our spirituall vnion with him by regeneration: those are the sonnes of God, and consequently the brethren of Christ, who are borne not of blood, Ioh. 1. 13. nor of the will of flesh, nor of the will of man, but of God, by the operation of his Spirit, and immortall seede of the word. In the carnall brotherhoode though the parents be one, yet the inheritance is not one; though the seede of flesh be one, yet the soule that quickneth the bo­dy in both is not one: but in the spirituall brotherhood the parents are one, the inheritance one, the seede whereof they are begotten is one, & the spirit which quickneth them all is one. It is not then Baptisme nor externall profession which proueth a man to be the kinseman and brother of Christ; it is the spirit of Iesus, which whosoeuer hath not, the same is not his, and whosoeuer hath him, it is certaine they be­come new creatures.

[Page 379] Great is that dignitie certainly whereunto we are called;The greatnes of Christs loue toward vs in making vs his brethren. and matchlesse is that loue which the Lord Iesus hath car­ried toward vs; who not content to make vs his seruants, hath made vs his brethren. If hee had shewed vs no more kindnesse then Abraham did Lot his kinseman, yet euen for that had hee beene worthie to be loued for euer: but be­hold what a greater loue our Lord hath shewed vnto vs, we forsooke him more vnkindly than Lot did Abraham, yet did hee still retaine his kindly affection toward vs, when we were carried away captiue by spirituall Chedarlao­mer, he did not onely hazard, but laid downe his life of our Redemption. Moses is greatly praysed for that when hee was honourable in Aegipt, hee left the court of Pharaoh to visit his brethren, esteeming the rebuke of Christ in his people, greater riches than all the treasures of Aegipt: and Ioseph is also commended, that being second person vnder Pharaoh in the kingdome of Aegipt, yet he was not asha­med of his Father and brethren, albeit they for their trade being sheepekeepers, were abhomination to the Aegiptians. But all these are not comparable to that loue which the Lord Iesus hath borne toward vs, in that notwithstanding our base estate, hee hath not beene ashamed to call vs his brethren. The Lord make vs thankfull, and shed abroad in our hearts the sense of that loue which hee hath borne toward vs, that we neuer be ashamed of him for no Crosse that for his sake can be laid vpon vs.

Verse 30. ‘Moreover whom he predestinated, them also he called, and whom he called them also he iustified, and whom he iustified, them also he glorified.’

THere is no part of holy Scripture which is not stored with the words of eternall life;What a cleare sight of saluati­on is here dis­couered to the Christian. but as that part of earth which is rich of minerals of gold and siluer, is more esteemed than other land, were it neuer so fruitfull; so ought this place of holy Scripture to be accounted of vs all, as contay­ning in it a most rich minerall, not of gold, siluer or pre­tious stones, but of a more precious saluation, wherein the deeper thou art able to digge, the stronger, clearer, and grea­ter sight of saluation ariseth vnto thee: there is not in all the booke of God a place of holy Scripture, which presents to the childe of God so cleare and certaine a sight of his election and glorification, as this place doth, wherein now we are trauailing: for the holy Apostle in this golden chaine of Saluation doth in such sort knit our effectuall Calling with our Election and Glorification, that the Christian vp­on earth may euidently see what God in the heauens hath decreed toward him: vve haue spoken of the first two lincks of the Chaine, Prescience and Predestination: now we pro­ceed to speake of the third, to wit, our Calling.

Where first of all for our greater comfort,The preroga­tiues of a Chri­stian are farre more honou­rable than any that worldlings can claime to. let vs stand and consider how great and glorious are the benefits which God hath bestowed on the Christian: before time the Lord hath chosen him; after time the Lord will glorifie him; in time the Lord doth call and iustifie him. Worldlings also haue their [...]owne prerogatiues wherin they place their glory: those among them that haue most ample and auncient inhe­ritances are counted most honourable: but thou who art named a Christian, if thou be so indeed, looke to thine owne priuiledges, and thou shalt see that the glory of a Christian doth far exceed the glory of the most honorable [Page 381] Worldling: as the Psalmist spake of Ierusalem, so may we of the Christian,Psal. 87. 3. Glorious things are spoken of thee, O thou man of God.

Election is the first and most auncient charter of the right of Gods Children,The most sure and auncient Charters of a Christian to his inheritance to their fathers inheritance: Calling is the second, by it wee are knowne to be the Sons of God, and our Election secret in it selfe, is manifested to vs and others: Iustification is the third, by it vvee are infeft in Ie­sus Christ, and made pertakers of all that is his: Glorifica­tion is the last, by it wee are entred heyres to our Father, and fully possessed in his inheritance. No King vpon earth, can produce so auncient a right to his Crowne: though with the Egyptian thou shouldest reckon thy beginning so many yeeres before the creation of the world, yet canst thou not match the Christian: he hath the most auncient char­ter of the most ample inheritance: neyther can any man vpon earth be knowne his Fathers heyre vpon such suffici­ent warrand as the Christian; for in the regeneration, the Fa­ther communicateth to him his Image, his Nature, his Spi­rit, whereby hee beginneth from feeling to call God his fa­ther, and in life and mauners to resemble him. No free­holder so surely infeft in his lands, nor hath receiued so ma­ny confirmations thereupon, as the Christian iustified, who vpon his gift of righteousnesse and life, hath also receiued the earnest, the pledge, the seale, and the witnesse of the great King. And last of all, the Christian shall be entred to the full possession of his Fathers inheritance, with such ioy and triumph in the glorious assembly of the Saints, as the like was neuer seene in the world, no not in Ierusalem, that day wherein Salomon entred heyre to his Father Dauid, then the earth rang for ioy but nothing c [...]mparable to that ioy, wherewith the heauens shall ring, when all the Sonnes of God, shall be caught from the earth into the ayre, to meet the Lord Iesus, and to be inuested in the Kingdome of their Father.

[Page 382] But now wee are to speake of this Calling, wherein con­sists all our comfort:Calling is the first manifesta­tion of our E­lection, & fore­runner of our Glorification. for it is the middle lincke of this indi­uisible Chaine; he that hath it is sure of both the ends. Our Calling is the first manifestation of our secret Election, and and it is a sure forerunner of our Glorification, being in ef­fect the voyce of God, foretelling vs that hee will glorifie vs. As the best way in a maine land to finde the sea, is to walk by a riuer which runneth into it; so hee that would proceed from Election to Glorification, let him follow this Calling, which is (so to call it) a riuer flowing out of the brasen mountaines of Gods eternall Election, running perpetually vpward till it enter into the heauen of heauens, which doe altogether ouerflow with that great and vnbounded Ocean of diuine Glory: but wee are still to remember that vvee speake now of the inward Calling: for the linckes of this Chaine are so comely framed by that most skilfull Arti­ficer, that they are all of a like compasse, none of them larger nor narrower than another: so that this Calling doth extend to no more nor fewer, than those whom God hath chosen.

This inward Calling is the donation of Faith,What the in­ward calling is. by the prea­ching of the Gospell, or communication of the sauing grace of Iesus, by which wee are moued to answere the Lord, and follow the heauenly vocation: for as the Lord by the prea­ching of the Gospell offers vnto all, that are in the Church visible, righteousnesse and life by Christ, if they will repent and beleeue: (wherein consists the outward Calling) so by his holy Spirit, hee giueth to his Elect children iustifying Faith, by which he openeth their hearts as he did the heart of Lidia, to receiue the grace offered by the Gospell, and herein consists the inward Calling.

The word [...] whereby the Apostle expresseth it,In this Calling there is a taking of some, & lea­uing of others. signifieth to euocate and chose out some from among o­thers: this shall make the greatnesse of Gods mercy toward vs appeare the more clearely, if wee doe consider that wee and the reprobate were alike by nature, borne blinde rebels, [Page 383] and transgressors from the wombe, and did walke on with them in the same course of disobedience, which leadeth to damnation: but it pleased God to call vs out of their fellow­ship, and enter vs in a better cou [...]se that wee might be saued. A notable example where of wee haue in the calling of Lot out of Sodome: the Lord hauing concluded to consume Sodome with fire, for her abhominable fil [...]hinesse, hee first of all sent two Angels to call Lot out of it; but Lot not knowing the danger, lingred and delayed to follow their calling, till at the length they put hands vnto him and for­ced him to goe out; but when hee was set vpon the moun­taine, and knew the fearefull destruction of Sodome, then no doubt hee acknowledged the wonderfull mercy which God had shewed vpon him:God hath ta­ken vs out from amōg the chil­dren of wrath, as he took Lot out of Sodome it is euen so with vs, wee are here soiourning in a Sodome which God will destroy, and we haue our conuersation among those whose portion shall be in the lake that burns with fire & brimstone from which the Lord being purposed to saue vs, hath sent his Angels to vs, not two but many Ministers of the Gospell of Grace, exhorting vs to flye from the wrath which is to come: but alas, because wee know not the danger, we flye slowly, and delay to follow the heauenly vocation, but in that day wher­in wee shall be set vpon the mountaine of Gods saluation, and shall stand at the right hand of Iesus, and heare that fear­full condemnation of the wicked, Depart from mee, &c. when vvee shall see the earth open and swallow them, then shall wee reioyce and prayse the mercy of our God: O hap­pie time wherein the Lord sent his messengers among vs, to call vs from the fellowship of the damned.

There is no difference by nature betweene the Elect and reprobate,No difference by nature be­tweene elect men & repro­bate, till our calling make it neyther in inward nor outward disposition till God make it by grace. Paul as bloudy a persecuter as euer was Domitian or Iulian. Zacheus as vnconscionable and co­uetous a Worldling, as was that rich Glutton damned to hell. The elect and reprobate men, before Grace make a difference, are like two men walking in one iourney, with [Page 384] one minde and one heart, like Eliah and Elisha, walking and talking together, when a chariot of fire did incontinent seperate them, and Eliah is taken vp into heauen, Elisha left vpon the earth: not vnlike is it when the vnlooked for cal­ling of God commeth and seperateth those two who before were walking together, yea, running in the same excesse of ryot; the one changing the course of his life, returneth back againe to the Lord, from whom hee had stollen: whereas the other not touched with the same Calling, meruailes that his former companion hath forsaken him, and walketh still on stubbornely in the former course of his sinnes to his con­demnation. Apply this vnto your selues and see whether this effectuall Calling hath seperated you in your conuer­sation from the wicked or not, an euident argument that ye shall be seperated from them in their condemnation: Bles­sed is hee, that walketh not in the counsell of the wicked, nor stands in the way of sinners, nor sits in the seat of the scornfull.

And if wee finde after tryall that the Lord hath called vs,The time of our calling is to vs as the de­liuerance from Egipt, or the yeere of Iubily to Israel. then should wee alway shew forth his prayses, who hath translated vs from darknesse into his meruailous light. The Lord shewed a great mercy to Israell when he deli­uered them out of the house of bondage; he set the remem­brance of that benefit in the forefront of his law, as a bond euer oblieging them vnto thankfulnesse: but their bondage was not so horrible as ours. Pharaoh oppressed their bodies and compelled them to worke in bricke and clay, yet their spirits were free to sigh and cry to God for the bondage: but here so long as we were the slaues of Sathan, he com­pelled vs to worke the abhominable workes of darknesse and vncleannesse, and therewithall did so captiue our spirits that we could not so much as cry and sigh vnto God for the bondage, and therefore our deliuerance should neuer goe out of our remembrance, and our hearts and mouthes should euer be filled with the prayses of our redeemer, when we think of this yeere of Iubilie, wherin he hath opened the doore of the prison, and set vs at libertie as the freemen of [Page 385] God, who were the captiued and bond slaues of Sathan.

The author of this calling is the Lord,Calling being a new creation is onely wrought by God. euen hee who calles things which are not, and makes them to be. Ca [...]ling is a new creation and the first resur [...]ection. The Lord that commanded light to shine out of darkenes, is he who hath giuen to our mindes the light of the knowledge of his glory in the face of Iesus Christ. It is he who creates in vs a new hart, and puts in our bowels a new spirit, that we may walk in his statutes. As man when hee was not, could not helpe to create himselfe; and Lazarus when he was dead helped not to raise himselfe: so a stranger from Grace helpes not to call himselfe to the fellowship of Grace: the Lord who makes the barraine wombe a mother of many children, makes also the barraine hart to be fruitfull. The praise of our calling belongs to the Lord onely.August. de verb. Apost. Nemo dicat id [...]o me vocauit, quia col [...]i Deum, quomodo coluisses, si vocatus non fuisses, let no man say therefore hath God called me because I worshipped him, for thou couldst not haue worshipped him vnlesse he had called thee.

The calling of God findes euery man either vainely or wickedly exercised.Man hath not so much as minde of it when it comes to him. When God called Paul to be a Prea­cher, he found him a persecuter: when he called Matthew he found him sitting at the receipt of custome: when he cal­led Peter and Andrew they were mending their nets, no such minde had they as to be fishers of men. As Saul was seeking his Fathers Asses, when Samuel came to call him to the kingdome: and as Rebecca had no errand to the well but to water her fathers goods, when Eliezer came to seeke her in marriage vnto Isaac: so if wee doe en­quire at our owne consciences how we were exercised when God called vs, we shall finde our harts were set vpon the trifling things of this world, and that we had no minde of his kingdome: let the praise therefore of our calling ber [...]s [...]rued to the Lord onely.

As this worke of calling is the Lords onely, so hee ex­tends it to none but vnto those who are chosen: it makes a [Page 386] perticular seperation of a few from the remanant,None are cal­led by this cal­ling but they who are elect. and doth so distinguish betweene man and man in all ranckes and estates, that of two brethren as Iacob and Esau, of two Pro­phets as Moses and Balaam, of two Kings as Dauid and Saul, of two Apostles as Peter and Iudas, of two theeues the one is taken, the other is reiected. The first distinction betweene man and man was in Gods eternall counsell, and this is secret: the last distinction will be in that last day wherein the one shall stand at the right hand of Iesus, the other at the left, and that shall be manifest: the middle di­stinction is presently made by this calling of God; his Gos­pell is the arme of his Grace, being extended sometime to one corner of the world, sometime to another, according to his owne dispensation, to seuer out his owne from among the remanent of the world.

Whereof it comes to passe,What a wonderfull distinction this calling makes among men. that this sauing grace of the Gospell enters into a land, but not into euery Cittie; it enters into a Cittie, and not into euery familie; it enters into a fa­milie, but comes not on euery person of the familie. Of Husband and Wife, of Maisters and Seruants, of Parents and Children, of Brethren and Sisters, the one is taken, the other reiected. It came to Iericho and chose out Zacheus: it came to Philippi and chose out Lydia and the Iaylour: it entred at Rome into the Court of Nero, but lighted not vpon Nero: it entred into the Familie of Narcissus, but not into the heart of Narcissus. As the Lord so gouernes the cloudes that he makes them raine vpon one Cittie and not vpon another: so doth hee dispense the dew of his grace, that he makes it drop vpon one hart, & not vpon another. The Gospell is preached to many, but the blessing that comes by the Gospell abides onely vpon the children of peace. Let euery one among you see to himselfe, this prea­ching of the Gospell among you assures vs that the Lord hath a haruest here, that is, a number that belongs to the election of Grace: but who they are that are his the Lord knoweth, but as for vs we may lament as Augustine did of [Page 387] the hearers of his time, In aperto est vnde doleam, &c, the matter of our griefe is manifest: for wee see many of you who hitherto haue receiued the word of grace in vaine: but the matter of our comfort is not so apparant; yet doe wee not doubt but that among this chaffe the Lord hath some good Wheat, whom he will perfect by our Ministrie, and gather into his garner, to his glory and our comfort, when wee shall see that fruit of our labour, which now we [...] can­not see.

Alwayes of this which we haue spoken we exhort you who as yet stands strangers from grace,Miserable are they whom this calling hath not sepe­rated. to consider how mi­serable your estate is. It should peirce thy very hart for griefe, to consider that the grace of God hath conuerted so many in the cittie, yea perhaps in the familie wherein thou dwel­lest, and hath not lighted vpon thee, but left thee in thy old sinnes. If the Lord should so doe to you as hee did to Israell in the dayes of Achab, cause it to raine for three yeeres and a halfe vpon all the land about you, and not vp­on your land, would you not take it as a token of Gods anger aganist you? O hipocrite that can discerne the face of the skie, and can marke the tokens of his anger in the creature, canst thou not discerne the state of thy own soule? nor consider this sensible curse of God, that these thirty or forty yeeres the showres of his sauing grace hath discended vpon othe [...] round about thee, but neuer vpon thy selfe: thou possessest still a hard, a barraine, and fruitlesse heart. What shall I say vnto thee? to cut thee off from hope of mercy, and to send thee to dispaire, I haue not that in com­mission, there is euer some hope of a better as long as God calles vpon thee: but of this one thing I can certifie thee, that for the present thy estate is lamentable, and if this grace goe by thee in time to come, as it hath done for the time forepassed, it had beene better for thee that thou hadst ne­uer beene borne.

The time of our calling is but short and limited, let it not goe by vs without grace, but let vs striue to redeeme it [Page 388] It is called sometimes an acceptable yeere,The time of our calling is called a yeere, a day, to tell vs it is but [...]. and sometimes a day of saluation: some dayes are longer and some are shor­ter, but they haue all an end. The lewes had a faire long sommer day of Saluation, sixteene hundred yeeres did the Lord offer grace to the house of Sem: but now the bright shining Sunne of righteousnesse hath gone downe vpon them, and darknesse is vnto them instead of diuination; and other sixteene hundred yeeres hath the Lord been offering grace to the house of Iapheth, perswading them by the Gos­pell to come and dwell in the tents of Sem, and that by their seuerall families: hee beganne at the Churches of the East; they had their owne day, although but a short winters day compared with that of the Iewes. From them in the East the light is now come, praised be God, to vs in the West; now is our day, how long it is to continue with vs who can tell?Ioh. 12. 35. While therefore the light is with you walke in the light, least darkenesse come vpon you. Rom. 13. 11 Let vs consider the season, for if once the day of grace goe by vs, wee shall neuer finde it againe.

For suppose this day of saluation were to shine vpon this land still on to the worlds end,No Grace will be offered to vs after this life. yet what is it to thee, seeing the day of grace endeth to thee in the day of thy death? after that, the Lord shall neuer any more offer mer­cy vnto thee: in that the Apostle wils vs to doe good while we haue time, he tels vs that after this there is no time; let vs not thinke quod apud inferos ad faciendos fideles at (que) libe­randos, Aug. Euodio. Epist. 99. euangelium praedicatum sit, vel adhue etiam praedicetur quasi & ibi sit Ecclesia constituta, that the Gospell euer hath ben or yet is preached in hell, to worke Faith in men there for their deliuerance, as if there also were a constitute church in it. Here by preaching grace is offered to thee, that if thou wilt beleeue thou mayst be saued; but if now thou dispise it there remaines nothing but a fearefull looking for of iudge­ment. And no lesse deceitfull is that opinion, that by suffe­ring hereafter thou mayst redeeme that life which here thou hast not obtayned: Vita hic aut amittitur, aut tenetur, cum [Page 389] istinc excessum fuerit,Cyprian.nullus paenitentiae locus, nullus satisfacti­onis effectus, Now life is eyther kept or lost, for when wee goe out of the body there is no place of repentance, no effect of satisfaction.

It is a principall pollicie of Sathan to steale away from man the time of Grace:Sathans princi­pall pollicie is to steale away from men the time of grace. he will not simply say to any man, yee neede not to repent at all▪ hee knoweth the most pro­phane man will abhorre that, hee seekes onely a delay; thou needest not (saith hee) to repent as yet, and so stealeth away one day after another, till the day of Grace be gone. When Pharaoh was stricken with Frogges, and Moses offered to him, that when hee would bid him, hee would pray to God that hee might be deliuered from them, it was but an vnwise answere hee gaue him,Exod. 8. 10 Pray for mee to morrow, it had beene better for him to haue said, Pray for me presently: but more miserably blinded are they, to whom the Lord presently offers saluation, they delay not till to morrow onely, but till the next yeere, yea, for many yeeres; they are called vpon in their youth, but they refuse to repent till they be old, seeking first leaue to kisse their father, that is, to fol­low their owne pleasures, before they will resolue to follow the Lord Iesus; and so lets their dayes one after another, be stollen away from them, till at length they be taken away in their sinnes, and the day of Grace be closed vpon them.

And whom hee Called, Iustification posterior to Calling in or­der, not in time them also hee Iustified. Hauing spoken of our Calling, wee come now to speake of our Iu­stification. This is a new benefit different from the former benefit of our Calling, posterior to it in order of working but not in time: for in the same moment wherein the Lord by effectuall Calling giues vs faith to beleeue, he doth also iustifie vs.

That wee may vnderstand what a benefit this is,The word of Iustifying three wayes taken. we are to know that the word of Iustifying hath three principall significations. First, to iustifie is all one with this, to sanctifie,1 or to infound by grace new qualities into the soule of man, and so Iustification is [...], seu motus ad Iustitiam, as [Page 390] Dan. 12. They who iustifie many, shall shine as Starre [...] for euer; and in this sense the Papists take it in this question, 2 but wrongfully.Luke. 7. 29 Secondly, to iustifie, is to acknowledge or declare one to be iust: so it is said that the Publicans iusti­fied God; of force wee must expound it, they acknowledged or confessed him to be iust: so S. Iames saith that a man is iustified by workes, that is, declared to be iust by his workes, or as S. Iames expounds it himselfe, his Iustification is shew­ed 3 by his works. Thirdly, the word to Iustifie, is a iudiciall terme, and it signifieth to absolue in iudgement, and is op­poned to condemning: so Salomon vseth it, He that iustifies the wicked, and condemnes the iust, are both alike abhominat [...]on to the Lord: and in this sense the Apostle vseth it here, for he oppones it to condemnation.

This right vnderstanding of the word,Iustification is opponed to cō ­demnation. will lead vs to know what the benefit of Iustification is: for what euer con­demnation be, Iustification must be the contrary: they are both iudiciall termes, vsed in iudgement holden on matters of life and death. Condemnation (no man will deny) is the sentence of a righteous Iudge, adiudging a malefactor to death for some capitall crime whereof hee is found guiltie in iudgement: Iustification then is the sentence of God, a righteous Iudge, absoluing the man that is in Christ from sinne and death, and accepting him to life for the righteous­nesse of Christ, which is his.

So that it is euident,How the state of the contro­uersie of Iustifi­cation stands betweene vs and the Papists the state of the question in the con­trouersie of Iustification will be this: how is a man iustified before God? that is, what is it that a man must bring be­fore Gods tribunall, for the which hee shall be pronoun­ced innocent, absolued from death, and adiudged to life? whether is it our workes of sanctification inherent in vs, or is it the righteousnesse of Christ giuen vnto vs, and made ours? The question being this way taken vp, shall giue great light to the controuersie that is betweene vs and the falsely named Catholikes of our time: for we denie not that there is in Gods children an inherent sanctification, and that they [Page 391] are changed from vnrighteousnesse to righteousnesse, but this inherent righteousnesse (say we) is not able to purchase to vs an absoluitorie sentence from death.

To make this yet more cleare,Foure names giuen to that righteousnesse, by which wee are iustified. let vs know that the righ­teousnesse by which wee are Iustified, receiues foure names: first, it is called the righteousnesse of Christ: secondly, the righteousnesse of God: thirdly, the righteousnesse of Faith: fourthly, our righteousnesse. The righteousnesse of Christ, because it is conquered by him, and inherent in him, as in the proper subiect: The righteousnesse of God, because he onely in his meruailous wisedome found it out: it is called the righteousnesse of Faith, because Faith is the instrument by which wee apprehend it: and it is called our righteous­nesse, because it is giuen vnto vs of God to be ours, by im­putation on Gods part, by acceptation of it by Faith vpon our part, for these two wayes that acquisite righteousnesse of Christ is made ours.

This wee haue to marke for our comfort,The conside­ration that Christs righte­ousnes is ours, stoppeth the mouth of all that impugnes our Faith. against those obiections, which eyther inwardly by Sathan, or outwardly by men of a contrary opinion are obiected vnto vs. If they to trouble our peace, and weaken our Faith, aske, how can yee be iustified by a righteousnesse which is not yours? we answere, the righteousnesse of Christ is ours, and ours by as great a right as any other thing that we possesse is ours, to wit, by the free gift of God: seeing it hath pleased God to giue vs a garment who were naked, and to giue vs, who had none of our owne, a righteousnesse answerable to his Iustice, vvhat intrest can eyther man or Angell haue to re­sist it?

The euasions and obiections,Works not of the vnregene­rate onely, but of the regene­rate also exclu­ded from the act of Iustifi­cation. whereby the aduersarie impugnes this doctrine, are chiefely these: First, the Apo­stle (say they) excludeth the works of nature, not the works of Grace; the workes of a man vnregenerate they confesse cannot iustifie him, but the works of a man regenerate, say they, doe iustifie him: but this is false, as is proued first by examples: for Abraham whose example the Apostle [Page 392] bringeth in to confirme the doctrine of Iustification, was a regenerate man and effectually called; yet as witnesseth both Moses and S. Paul, Proued by ex­amples. his faith was counted to him for righteousnesse. Dauid after hee had beene a regenerate man yet saith, Lord enter not into iudgement with thy Seruant, for in thy sight shall no flesh be iustified. The Apostle Paul pro­tests of himselfe, I haue in all good conscience serued God vnto this day; neyther know I any thing of my selfe, yet am I not thereby iustified: hee was more abundant in good workes than all the rest of the Apostles: hee did also beare in his body the markes of Iesus; and was renouned through his manifold sufferings: If euer any regenerate man could haue beene iustified by his good workes, it was this holy Apostle, yet hee tels you himselfe, for all that I haue done, for all that I haue suffered, yet am I not thereby iustified.

The same is proued by reason:The same pro­ued by reason. that which by order of nature followes our Iustification before God, cannot be said to iustifie vs in the presence of God; cannot be said to iusti­fie vs in this sense: but so it is, good works by order of na­ture, followes our iustification before God, Non praecedunt iustificandum sed sequuntur iustificatum. Augustine. Againe, such works as are not perfectly agreeable to the rule of Legall iustice cannot iustifie vs, but rather fals vnder that curse, Cursed is hee who fulfilleth not euery [...]ot of the Law: but so it is, that the workes euen of men regenerate, are not able to answere the perfection of the Law.Eccles. 7. There is no man (saith Salomon) iust in the earth, that doth good and sinneth not. If I would dispute with God, I could not (saith Iob) make answere vnto one of a thousand. All our righteousnesse (saith Ieremie) is but like a menstruous cloath: and our Sauiour hath taught euen regene­rate men to pray daily for the remission of their sins. Quid ergo de peccatis nostris fiet, Bern. in fest. omniū. sanct. serm. 1. quando ne ipsa quidem pro se re­spondere poterit iustitia nostra? what then shall become of our sinnes, when our righteousnesse is not able to answere for it selfe? Vae hominum iustitiae quantumuis laudabili, si remot [...] misericordia Dei iudicetur: woe to the righteousnesse of man [Page 393] were it neuer so lowable, if God setting aside mercy enter to iudge it.

But they insist,How it is that workes of men regenerate doe not merit, see­ing they are workes done in vs by the spi­rit of Christ. the workes of regenerate men are the workes of Christ, for it is hee who by his spirit workes them in them, therefore they are meritorious and iustifies. I answere, the workes of Christ iustifies, it is true, if yee vn­derstand his personall workes, done by himselfe in his own person; as the Apostle teacheth vs, He hath purged our sinnes by himselfe. But as for those workes which hee workes in vs by his spirit of grace,Heb. 1. 3 hee workes them not for our iustifi­cation, that as I haue said he hath done already by himselfe and in his owne person, but for our sanctification. Secondly, the good workes of men regenerate are so wrought by Christ in vs that they are also wrought by vs, and we haue our working in them, and therefore by reason of our im­perfection cannot be perfect: for as the fountaines of the actions are, so must the actions be themselues, the fountaines are mixed being partly good, and partly euill: for our mind is not so illuminated that there is no darknesse in it; neither is our hart so sanctified that there is no vncleannesse in it, and therefore the actions flowing from thence cannot be per­fect workes of light and sanctification.

They insist yet further and obiects,Faith & works are not simply opponed to other, for they are inseperable but opponed onely in the act of Iustification if the Apostle say they in his conclusion, we are iustified by Faith without the workes of the Law, did vnderstand the workes of Grace, then it would follow that he oppones things which are not to be opponed: for workes and Grace, workes and Faith, workes and Christ, are not opposite but agrees very well together, as the cause and effect, as the tree and the branch. To this we answere that Faith and workes agrees well to­gether, but there is no thing in the world which agree so well the one with the other, but in some things they may be opponed: as for example; the tree and the branch agrees very well together, but if the question be moued whether the tree beares the branch or the branch the tree, in this they are opponed; that which is affirmed of the one must [Page 394] be denyed of the other. Againe, there is a very sweet har­mony betweene a naturall Father and the sonne, the one of them cannot be without the other: for hee is not a Father, who neuer had a sonne; neither is he a sonne, who neuer had a father: but if this be the question which of them gaue beginning to another, here we must oppone them, affirm­ing that of the one, which wee deny of the other. In like manner there is a very sweet harmonie and agreement be­tweene Faith and good workes; but if this be the question, for which of them it is that God doth iustifie vs, there wee must oppone them, affirming with the Apostle that we are iustified by Faith, and not by workes: alway the opposition is not simple, but [...].

Their second euasion is a distinction of the workes of the Law,Workes not of the Ceremoni­all law onely but of the Mo­rall also exclu­ded from Iusti­fication. Morall and Ceremoniall. It is true say they that the workes of the law ceremoniall iustifies not, but the workes of the Law Morall iustifies. But the Apostle in his con­clusion excludes from iustification the workes of the Law Morall, for these reasons: he excludes those workes of which he hath proued both Iewes and Gentiles to be guiltie, but so it is he hath proued them to be guiltie of the transgressi­on of the Law Morall, as is euident out of the sins where­with he charges them, therefore, &c. Secondly, he excludes from iustification the workes of that law by which comes the knowledge of sinne; but so it is the knowledge of sinne comes by the law Morall, therefore, &c. I had not kn [...]wne (saith the Apostle) that concup [...]cence is a sinne, except the law had said thou shalt not couet. Now it is euident that this is a p [...]ecept of the law Morall.

Their third euasion is by a distinction of the first and se­cond iustification,The distincti­on of the first and second Iustification improued. the first whereof say they is by Faith, but the second is by workes. But this twofold iustification is also forged: for iustificatio est actus indiuidius & simul totus, there is no first and last in the act of iustification: hee that is once condemned iudicially stands so, and hee that is ab­solued stands so. Againe, this distinction confounds two [Page 395] benefits,Iustification & Sanctification distinct bene­fits. iustification & sanctification▪ which to them is the second iustification. That they are distinct benefits the A­postle doth teach vs, Christ is made to vs righteousnesse and sanctification; but they inconsiderately confound them: for if these new qualities infused by Grace into the soule of man, and good workes flowing there from be the matter as they say of mans second Iustification, then let them tell vs what is the matter of his sanctification.

To conclude this,Iustification & Sanctification inseperably conioyned. these are two inseperable benefits, to whomsoeuer the Lord imputes the righteousnes of Christ, and giues them Faith to accept it as their owne, like as for it hee absolues them from sinne and death, and adiudges them vnto life; so also incontinent workes he in them by his holy spirit, an inherent righteousnesse, by which they be­come new creatures: so that our iustification hath insepe­rably annexed with it sanctification. But this sanctification of our [...] is so imperfect, that howsoeuer it be accepted of the Father for the righteousnesse of Christ, yet is it not so per­fect nor sufficient that for the merit thereof wee dare seeke to be absolued from our sinnes, and receiued into fauour.

Them he also glorefied. Glorification our last and highest estate out of which we shall neuer be changed. Glorification the last lincke of the chaine is the last and highest benefit that we haue by Christ, by which both our soule and body shall be restored to a greater glory and more happy, than euer wee enioyed in Adam. Hee had his owne most excellent priuiledges; hee had this inward glory, that he was created to the image of God, hee had also for outward glory a dominion and Lord­ship ouer all the crea [...]ures of God: the heauens were made beautifull for his sake; the earth made fruitfull; Paradise assigned to him as a speciall garden of pleasure, and all the creatures ordained to serue him: but by our second creation we are beautified with more excellent priuiledges; that same image is restored to vs; new heauens and new earth created for our sake, and with all these we shall haue the Crowne of perseuerance, which Adam had no [...]: for glorification is [Page 396] our last and highest happie estate, out of which wee shall neuer be transchanged, and therefore the Apostle goes not beyond it.

And herein appeares the Lords wonderfull power and goodnesse,How the glori­fication of our bodyes shewes Gods wonder­full goodnesse and power. who of the fall of man takes occasion to make man better than hee was before the fall. Our bodyes shall not be raised like to Adams body, for euen in the state of innocencie hee was mortall; but they shall be raised vp like to the glorious body of Christ. Salomon built a Temple, the Chaldeans destroyed it, and it was neuer againe resto­red to the former glory, which moued the auncient men to mourne, when they saw how the glory of the second Tem­ple was not like the glory of the first; but it shall be the great ioy of our auncient Father Adam, when hee shall see how farre the glory of the second creation shall exceed the glory of the first.

Of this Glorification the Apostle speakes in the time past,Three degrees of eternall life. partly to declare the certainetie thereof, and partly, be­cause it is already begunne: for there are three degrees of that Glory. The first in this life, and that is our sanctifica­tion, called by S. Iohn, the first resurrection, and by S. Paul our transformation into the glorious image of God. The second is in the houre of death, and that is a neerer vnion of our soules with Iesus. The third will be in the last day, wher­in both soule and body shall be glorified; this is the highest step of Salomons throne, vnto the which we must ascend by the former degrees.The first de­gree is in this life, & hath in it these three. 1. Righteousnes 2. Peac. 3. Ioy. As for the beginning of this glory, which now wee haue, it consists in these three; Righteousnesse, Peace, and Ioy: there is a ioy which is no presumption, flowing from a peace which is not securitie, bred of righte­ousnesse which is not hypocrisie: in these three stands the beginning of eternall life here vpon earth, and in the perfe­ction of them shall consist the perfection of eternall life af­terward in heauen: perseuerance in righteousnesse, peace, ioy and glory being adioyned vnto them.

[Page 397] This Ioy which is the highest degree of eternall life,A three-fold ioy we haue in this life. wee can attaine to here vpon earth, hath also these three de­grees: first, there is a Ioy which ariseth of beleeuing, wee haue not as yet seen [...] the Lord Iesus; yet doe wee beleeue in him, 1. Pet. 1. and reioyce in him with Ioy vnspeakeable and glorious. Secondly, there is a Ioy which ariseth of feeling and tasting, taste and consider how gratious the Lord is, and this feeling is much more than beleeuing. Thirdly, there is a ioy which ariseth of sight and of spirituall embracing; such vvas the ioy of Simeon when hee saw that promised saluation, and embraced the Lord Iesus in his armes.

Hereof ariseth to vs first a lesson of comfort:By the ioyfull first fruites of eternall life, we may iudge of the fulnesse thereof. if the be­ginnings of this glory be so great, that as S. Peter saith, they bring to vs ioy vnspeakable and glorious, what shall the ful­nesse thereof be? let this waken in vs a loathing of these vaine perishing pleasures, and a longing for that better and more enduring substance,Bern. in cap. i [...]iun. Ser. 2. Certe non sunt tibi not a futura gaudia, si non renuit consolari anima tua donec veniant, thou knowest not those ioyes which are to come, if thy soule do not refuse all comfort till they come vnto thee.Basil. ser. in Gord. Mart. Certe si sem­piterna essent haec terrena, tamen prae coelestibus essent commu­tanda, Certainely albeit these earthly things were eternall, yet were they to be exchanged with those that are heauenly. And therefore let the little tast of that ioy which wee haue now worke in vs a greater hunger and thirst after the fulnes thereof.

And againe we are here to be remembred,This ioy is not found but in the depth of a contr [...]e heart. that as pearles are found in the bottome of the water, and gold is not got­ten in the superfice, but bosome of the earth: so this ioy is not to be found but in the inward parts of a broken and contrite spirit: many speake of this ioy who neuer felt it. Righteousnesse is the mother of Peace, and Peace the mo­ther of Ioy: they who haue not learned to do well, and can­not morne for the euil which they haue done, how shall they taste of the ioyes of God? wee must pearce by the hammer [Page 398] of contrition into the very inward of our harts, or euer we we can finde the refreshing springs of Gods sweet consola­tions arising vnto vs. It deceiues many that they thinke eter­nall life is not begunne but after death, but assuredly except now thou get the beginnings, thou shalt neuer hereafter attaine to the perfections thereof, and therefore looke to it in time.

As for the second degree of this glory,Of the second and third de­gree of eternall Life. which is a neerer vnion of our soules with Iesus Christ after our dissolution by death, it is not my purpose now to insist in it. As for the third degree which consists in the glorification both of our soules and bodyes, we haue spoken of it before, speci­ally in the 18. verse. Now the Tabernacle of God is with men, but then shall our securitie be without feare, and our glory consummated, when we shall dwell in the Tabernacle of God: vnto the which the Lord bring vs all for Iesus Christs sake. Amen.

Verse 31. ‘What shall we then say to these things? If God be on our side, who can be against vs?’

NOW followes the conclusion of the whole Chapter:The conclusiō of the whole Chapter, con­sisting first of a generall, se­condly of a particular tri­umph. where­in the Apostle breaking off the course of his former speach, gathers vp all that he hath spo­ken into a short summe, he be­gan at the first and lowest be­nefite which God in Christ hath bestowed vpon vs, to wit, deliuerance from condemnati­on: this is indeede the least of his mercies, yet so great that if we had receiued no more, we are neuer able to yeeld vn­to the Lord that praise which is due for it. Yet as I said it is but little in respect of that which God hath done vnto vs, [Page 400] and therefore the Apostle beginning at it ascends continu­ally [...]ll he comes to the last and highest, which is our estate of glorification; and so hauing tunne so high in the enume­ration of Gods mercies towards vs that he can go no higher, he bursts out into an exclamation, as if he did say, more can­not be spoken, further comfort cannot be giuen, but con­tents himselfe to make a briefe recapitulation of all that hee had said; wherein first he triumphs generally, verse 31. & 32, thereafter perticularly: and that first against sinne, Who shall accuse, who shall condemne? verse 33. 34. Secondly a­gainst affliction, who shall seperate vs from the loue of God? outward and visible enimies cannot doe it, by no sort of trou­ble, verse 35. 36. 37. Inward and inuisible enimies are not able to doe it, verse 38. 39. Thus like a valiant man stabli­shed on Christ, in his owne name, and in the name of the rest of Gods children, hee proclaimes a de [...]iance to all his enimies visible and inuisible whatsoeuer.

The generall triumph contayned in these two verses con­sists in these two.The first part of his generall triumph, no­thing can bee against the Christian to hurt him. In the first he glories that nothing can be against the Christian to hurt him, the reason is, because God is with him. In the second he glories that the Christian can want nothing that is needfull for him, the reason is, seeing the Lord hath giuen vnto vs his owne sonne, which is the greatest gift, that can be giuen, he will not let vs want any of his inferiour gifts.

If God be on our side. Worldlings euill iudges of Gods presence who measure it by externall prosperitie. His meaning is if God be with vs, electing, calling, and iustifying vs, that he may glorifie vs, as hath beene said, then we may be sure that nothing can be against vs. This I marke because worldlings iudge of Gods presence with men by the wrong rules, to wit, as Abimelech and philoc iudged of Abraham, we see say they that God is with thee, Gen. 25. 22. because thou prosperest in all that thou doest. That which they iudged was true, for GOD was present with Abraham indeed, but the rule by which they so iudged was not sure: for if this rule were sure, how often might the wicked be iudged to be blessed? who prosper in all they put [Page 401] their hand vnto:Not by in­ward Grace. the rich glut [...]on might be thought more happy than poore Lazarus: but the presence wherof the A­postle speaks is not to be tryed by grace, which grace flow­ing from thy effectuall calling, is a surer argument to proue that God is with thee, then if he should giue thee, as he did Esau, the fatnesse of the earth for thy portion, and multi­ply vpon thee in neuer so great aboundance the things of this world.

And that we should not be deceiued to iudge otherwise,The presence of God ex­empts not his children from trouble both inward and outward. our blessed Sauiour hath forewarned vs both by his word and example, how that great troubles outward and inward are to follow them which follow him. In the world (sayth he) yee shall haue trouble, in me yee shall haue peace. So soone as our Sauiour was borne Herod raged against him, seeking his life; to warne vs saith Chrisostome, that so soone as wee are borne Christians wee should looke for trouble: Iacob gat no sooner the blessing but incontinent Esau persecutes him. Sosthenes before he was a Christian was a ruler of a Syna­gogue, but after that he imbraced the Faith of Christ, they depriued him of his office, and scourged him. Paul a per­secuter is in great worldly honour, commissioner of the high Priest and Elders of Ierulal [...]m; but when he becomes a Preacher, his former friends becomes his enimies. The same is also true in inward tentations: when our Sauiour beganne to discharge the publicke office of the Messiah, sathan began to tempt him: of his two most excellent Apostles, the one was winnowed by Sathan, the other buffeted by the Angell of Sathan▪ and all to tell vs that notwithstanding the Lord be present with vs, yet we may be tempted as our Sauiour was, winnowed as Peter was, buffeted as Paul was; and therefore let vs dispise the iudgement of worldlings, and lying conclusions of Sathan, who would make vs to esteeme our inward and outward tentations to be tokens and argu­ments of Gods departure from vs.

Againe,The whole world consists of two contra­ry factions perceiue here hovv in the vvorld are two con­trary factions, the one alway militant against the other. [Page 402] This inimitie was proclaimed by God in Paradise, and hath continued since, like as it shall for euer without reconcilia­tion; onely let vs take heede vpon what side we stand [...] if we stand vpon that wherein God is Captaine, and all the Saints of Christ are souldiers, we are happy, for here the victory is certaine:Miserable are they who are militant vnder the Prince of darknesse. otherwise they who are among the children of dis­obedience, militant vnder the Prince of the aire, are most miserable, their end is darkenesse, shame, and confusion. It is a comfortable Oration which Abijah King of Iud [...], hauing in his armie foure hundreth thousand, made to Iero­boam King of Israell,2 Chro. 13. 8 & his army of eight hundred thousand, with you (said he) is the multitude, but with them yee haue the golden calues: but with vs God is a captaine, and his Priests, to sound with the trumpet an Alarum against you: therfore O Israel fight not against the Lord God of your fathers, for yee shall not prosper: but this comfort much more appertaines to the true Israell of God, howsoeuer there be many which are against vs, the golden calues are with thē, that is, strange gods, which shall be their destruction. As Moses when he was to plead the cause of God, stood in the gate of the Campe & cryed, whosoeuer pertains to the Lord let him come to me, so daily by the word of God doe we exhort you which are on Gods [...]ide to gather you together into one, not that it is possible ye can be seperate from them in this life in regard of personall conuersation,1 Cor. 5. 10. for so saith the Apostle, ye behoued to goe out of the world, but that by difference of your words and deedes from them, yee declare that ye are not of their communion.

They who are one the side of Iesus are knowne chiefely these two manner of wayes:Why all the followers of Christ are pursued of Sa­than with rest­lesse malice. First, Sathan fights against them: Secondly, they are also warriours against him: the first without the second is nothing; for man euen as hee is a naturall man is an obiect of Sathans malice, but where the grace of God hath made the man a new creature, there Sa­than doubles his hatred; for hee enuies most the glory of Gods mercy, whereof hee knowes he shall neuer be perta­ker. As Nabuchadnezers countenance changed, and his [Page 403] rage encreased when the three Children refused in his face to worship his image, and thereupon commaunded to make his Ouen seauen times hotter than it was before: so is Sa­thans malice most intended against those who plainly re­fuse to fall downe and worship him.

But that the godly be not discouraged with his malice,What com [...]ort christians haue of this that they finde Sa­than an enimie to them. let vs remember that first hee was an enimie vnto God, or euer he was an enimie vnto vs, and that wee haue cause to reioyce in that we finde that Apostate spirit an enimie vnto vs, whom God from the beginning hath proclaymed to be an enimie vnto himselfe. Secondly, we are to collect of his inuasion and our resistance that there is in vs some measure of the grace of Iesus Christ: for against those doth he mul­tiply his malitious assaults, on whom hee sees that the Lord hath multiplyed his graces: like to a crafitie Pirate, who pas­sing by the emptie vessell, sets vpon that which is loadned. Thirdly, howeuer he being compared with vs hath many vantages; as that he is more subtile in nature, being of grea­ter experience and more auncient, being now almost sixe thousand yeeres old: and hath also vantage of place; for he is the Prince of the Aire, assisted with armies of spirituall wickednesse, who for their number are legions, for their strength principalities & powers, for their subtiltie serpents, for their fiercenesse dragons: yet stronger is he who is on our side, than they who are against vs; the serpents head is bruised, some life remaines in him, but hee hath no power to inflict death on them which are in Christ.

But what euer inimitie Sathan exercise against vs,If so be that they also liue at inimity with Sathan. it is not sufficient to comfort vs, vnlesse wee also liue as enimies vnto him. It was a notable speach of Azariah to Prophet to Asa, the Lord is with you, while yee be with him: if thou stand with the compleat armour of God,2 Chro. 15. 2 pleading the cause of God, fighting against the enimie of God, than mayst thou say in a good conscience, God is with thee, and thou art with him. But alas we see in this generation many wearing Christs liuerie, and bearing Sathans armour, professing friendship [Page 404] to Christ yet fighting against him: these two factions are entred already into the battaile pelmell, so that in the smallest fellowships some ye shall finde aduancing the kingdome of the one,This comfort taken from car­nall men who professe friend­ship to Christ, and are ser­uants to Sathan though very few to fight for the glory of the other. What a shame is this for vs, who say we are on the Lords side, that a wicked man seruing Sathan shall in our audience open his mouth to blaspheme God, and we will not open our mouthes to rebuke him? we see carnall men so shame­lesse that they stand vpon no circumstances to dishonour God, and we who professe we loue him, for feare wee faile against curtesie, and I cannot tell what circumstances, dare not open our mouthes to praise him. Our coldnesse in this point hath neede to be admonished, that we may be stirred vp not by profession onely, but by conuersation also, to make it knowen to the world, that wee belong wholy to the Lord Iesus.

Who can be against vs? A Christian wants not eni­mies. It may seeme strange that the Apostle should vse any such interroga [...]orie: what Christian wants enimies inough against him? yea saith not the Apo­stle of himselfe,1 Cor. 15. 32 that hee had beasts at Ephesus with whom he behoued to fight? was there not an Angell of Sathan sent to buffet him?2 Cor. 12. 7. did not Nero at length behead him? how is it then that he askes who can be against him? But wee are to know that the Apostles meaning is not that godly men haue no enimies, but that no enimie can take from vs that for which wee striue:But none of them can take from vs that for which we striue. it is not for the mainte­nance of our bodily life that wee fight, when our enimies haue taken that from vs, they haue done no more than Po­ [...]iphars wife did to Ioseph, when she pulled the garment from him. There are three notable things for which we striue, and which the world is neuer able to take from vs: the loue of God which he hath borne to vs: the grace of God which hee hath communicated to vs in our calling: the glory of God and eternall life, which hereafter doth abide vs: no power of man nor Angell is able to depriue vs of these things.

[Page 405] An example whereof we haue in that notable warriour of God,This is decla­red in the ex­ample of Iob. Patient Iob, whom the Lord set vp as an obiect of all Sathans buffets, and against whom hee was permitted to vse all the strategems of the spirituall warfare that pos­sibly hee could: hee crossed him not onely in his goods, in his children, and in his owne body, but also in his minde; by his wife hee tempted him to blasphemie; by his friends to diffidence; yet by none of these could hee ouercome him: In his outward troubles his resolution was,Iob. 1. 21. the Lord hath giuen, the Lord hath taken, blessed be the name of the Lord for euer: in his inward terrours his resolution was, Albeit the Lord would slay me, Iob. 13. 15. yet would I trust in him: so impossi­ble is it for Sathan by any tentation whatsoeuer, to seperate from the loue of God, his Children, chosen, called, and iu­stified.

To cleare this,The Lord is present with his children to keepe them, somtime from trouble, some­time in trouble let vs yet know that God is many manner of wayes present with his children in trouble: first, hee is with them by preuenting the danger, so that hee will not suffer the intended euill of the enimie to come neere them: so he brought Senacherib to see Ierusalem without, but suf­fered him not to shoot so much as a dart against it within. Somtime again the Lord enters his children into the trouble, as Daniel into the den, Ioseph into the prison, the three Chil­dren into the fire; but deliuers them in such sort that both his glory, and their comfort is greater than if they had not beene in trouble at all: Sometime hee suffers his children to end their mortall liues in trouble, and yet is with them strengthening them by his glorious might to all patience and long suffering, filling them with such a sense of his loue, that in death they rest vnder the assurance of life.

The practise of this see in the examples of Eliah and Paul: This also is de­clared by ex­amples. when Iezabel vowed to haue the life of Eliah, yee shall see that the Lord is with him, sometime to hide him, that albeit Achab and Iezabel seeke him they cannot finde him: sometime God lets Achabs captaines see where hee is, but consumes with fire them that came proudly to take [Page 406] him: Sometime hee presents him to Achab and Iezabel, but bridleth the tyrants that they haue no power to stirre him. The Apostle Paul in like manner being sent prisoner to Rome,2. Tim. 4. 17. the Lord assisted him in such sort that hee deliuered him out of the mouth of the Lyon Nero; and yet the second time suffered him to fall by the sword of the same tyrant: shall wee thinke that the Lord was not with the Apostle to assist him the second time as well as the first? let it be farre from vs. The Lord was with him indeed to make his death a seale and confirmation of that Gospell which hee had preached in his life. The comfort then remaines, that howeuer God worke with his children in trouble, no ad­uersarie is able to take from vs that for which wee striue, to wit, grace, and glory, they may be vnto vs as the sharpe rasers of God, to cut away our superfluities, but shall neuer be able to bereaue vs of the end of our Faith, which is the euerlasting saluation of our soules.

Verse. 32. ‘Who spared not his owne Sonne, but gaue him for vs all vnto death, how shall he not with him giue vnto vs all things also?’

NOw followeth the second part of the Apo­stles generall triumph,The second part of his ge­nerall triumph, the Christian can want no­thing that is needfull for him. wherein hee gloryeth that the Christian can want nothing needfull for him; for seeing the Lord hath giuen vnto him, the greatest, and most excellent gift, to wit, his owne Sonne, is it possible that he will denie him any secondary or inferior gifts needfull for him? Sathan who is a lyer from the beginning, accused the Lord of two things: first, of an vntruth: albeit the Lord hath said it, yet ye shall not dye: secondly, of Enuy. In the first Sathan is proued false and the Lord is found true: for are they not dead to whom the Lord said, yee shall dye? In the second Sathan is found a calumniator: for what good tree will the Lord [Page 407] refuse to his owne, who hath giuen vnto them this excellent tree of life, which brings with it vnto them all things need­full for them.

To amplifie this great loue of God,The great loue which God hath shewed in giuing his Son for vs. the Apostle saith not simply, that hee gaue his Sonne for vs, but that hee spa­red not to giue him. O wonderfull loue! the Naturall and onely Sonne of God is not spared, that the adoptiue sonnes may be spared: for our sins being imputed to him by the ordinance of God his Father, and voluntarily accep­ted by himselfe,Esa. 53. 5. so the punishment of our sinnes and chastice­ment of our peace was laid vpon him, that by his stripes wee might be healed. The bitter cuppe due to vs was propined to him, for the which albeit hee prayed to his Father, that if it were his will, Mat. 26. 39. this cuppe might passe by him, yet the Fa­ther spared him not, but held it to his head, till hee dranke out the vttermost dregs thereof. So straite is the Iustice of God, that sinne being imputed to the Sonne of God, who had no sinne of his owne, is pursued to the vttermost. The greatest example of Iustice that euer the Lord declared in the world, the drowning of the originall world, the burning of Sodome; the plaguing of Egypt; were terrible proofes of the straitnesse of diuine Iustice, but nothing comparable to this.

Which I marke partly for a comfort to the Godly,Comfort for the Godly that the iustice of God shall not, nay cannot strike vpon them. and partly for a warning to the wicked: it is our great comfort, that the saluation which Iesus hath purchased vnto vs, hee hath obtained it with a full satisfaction of his Fathers Iu­stice, so that now wee that are in him, are not any more to feare it. The great Iudge of all the world will not doe vnrighteously, to require that againe from vs, which our Christ, whom hee himselfe hath giuen vnto vs, hath payed for vs.

And as for the wicked who are not in Christ,Miserable are the wicked who in their owne persons beare the punishment of their sinnes. how mi­serable will their state and condition be, for they must beare the punishment of their owne sinnes in their owne persons? If the burden of that wrath due to our sinnes, caused Iesus [Page 408] to sweat bloud,Mat. 26. 38. and to say, that his soule was heauy vnto the very death. O how shall the burden of this wrath presse downe the wicked! it is euen a horrour to think of it: their faces shall be confused without, and their spirits oppressed within, with tribulation and anguish; hee that spared not in his owne Sonne sinne imputed vnto him, will hee spare in thee sinne committed by thy selfe? no, no, when he be­ginneth to smite thee, hee shall neuer lift vp his hand from thee, but double his stripes vpon thee, and there shall be no end of thy sorrow. As the ioyes prepared for the godly, so the paines prepared for the wicked, are such as the eye neuer saw, the tongue cannot vtter, nor the heart conceiue. That place of the damned is the great deepe, the Ocean of all the iudgements of God, all his temporall plagues are but like little ri [...]ers and strands running into it.

If therefore the beautie of Sion doth not allure vs,How both Si­ons beautie & Sinaies terror should moue vs to repent. let the terrour of Sinai afray vs. The Lord proclaimed his Law in a fearefull manner vpon mount Sinai, but in a more terrible manner will hee execute it: if Moses who was so familiar with the Lord, trembled when hee heard it proclaimed, what horrible feare shall ouer-take the wicked when they shall see it executed vpon themselues? Let therefore the children of wisedome hearken in time to the ioyfull tidings of peace which are daily proclaimed on mount Sion; let vs drinke of the still and peaceable waters of Siloh, which flow from it; let vs embrace that mercy which Iesus by the me­rit of his death hath conquered vnto vs, that so wee may be saued from the wrath which is to come.

His owne Sonne. How Christ is Gods owne Sonne. Iesus Christ is called Gods owne Son both in respect of his diuine and humane natures: for as hee is God, he was begotten of the Father by so vnspeak­able a generation that as Esay saith,Esay. 53. 8. none are able to declare it: and as hee is man, hee is the Sonne of God, conceiued by the holy Ghost, made man indeed, but not after the man­ner of other men, but of this: see Verse. 3.

[Page 409] But gaue him for vs all. The price of our redempti­on tels how much the Lord hath esteemed of vs. This is very often alleadged in holy Scriptures, as an argument of the great loue of God toward vs, that he gaue his sonne to death for vs: and so it is indeed, for it is not by any corruptible thing, as Gold and siluer that he hath redeemed vs, but by the precious blood of his owne Sonne, 1 Pet. 1. 18. the Lambe vndefiled, and without spot. There is no man will giue much for that whereof he esteemes but little, we measure the price of a thing according to the worth of it in our iudgement: euen so of the greatnesse of that gift which our God hath giuen for vs, wee may estimate the greatnesse of his affection toward vs. Pretious indeed in the sight of the Lord is the death of his Saints: who to redeeme vs from death spared not to giue his dearest sonne vnto the death.Gen. 22. 12. It was the Lords reasoning to Abraham, now I per­ceiue thou louest mee, because for my sake thou hast not spared thine onely sonne: and haue we not much more cause to turne ouer the same reasoning to the Lord; now Lord we perceiue thou louest vs, because for our sake thou hast not spared thine onely one sonne. The Lord shed abroad in our hearts more aboundantly the sense of that inestimable loue, that we may be carefull to requite the kindnesse of the Lord, putting his holy will before all things in our affection, and endeauou­ring in holy loue to serue him, who hath saued vs.

Shall hee not with him giue vs all things also? All things be­long to the godly in regard of right, albeit not in regard of possession. Wee are to vnderstand all things that are needfull for vs: And here it is necessary that we put a difference betweene our right and our possession. The children of God haue the right and propertie of all Gods good creatures, for Christ their Lord is the heire of all, and hath made them with himselfe fellow heires:1 Cor. 3. [...]5. All things are yours (saith the Apostle) and yee are Christs, and Christ is Gods. But as for the possession of them, the Lord giues it or with-holds it, according as hee sees may be for the good of his children. We know our father Abra­ham had the right of Canaan when he had not the posses­sion of it, and are not therefore to thinke it strange that the Lord giues not alwayes possession of that to his Children [Page 410] whereof they haue the right. But as for the wicked they haue possession without a right, and therefore shall be punished as theeues and robbers, and violent vsurpers of Gods crea­tures, whereunto Iesus Christ who is the heyre of all hath neuer giuen them a right.

Secondly,Seeing all things are gi­uen by God, let vs moderate our care, and take nothing but out of his fatherly hand. wee marke here that the giuing and dispensa­tion of earthly things is from God; if wee could remember this it would moderate our care, and make vs in our callings first to seeke the Lords blessing, loath any manner of way to take the things of this world, vnlesse we see they be giuen vs out of the hand of God. For we are to know that Sathan who is a counterfaiter of God, doth also arrogate to himself, though falsely, to be the giuer of things: hee that durst say to the sonne of God,Mat. 4. 9. all the kingdomes of the earth are mine, I will giue them to thee, if thou wilt fall downe and worship me: will hee stand in awe to speake it vnto sinnefull man? No indeed, it is his daily tentation, by which he circumuents ma­ny, intangling their hearts with the loue of worldly gaine, that to obtaine it they care not to lye, to steale, to sweare, to oppresse, to deceiue one another: which in effect is to fall downe before Sathan and worship him.

Thus Sathan rules in the kingdome of Babell,Sathan another Nabuchadne­zer, and a Ba­lak, offers also gifts to men. like a spiri­tuall Nabuchadnezar, presenting to his subiects his great image of gold, accompanied with all sorts of musicall instru­ments, that is, worldly pleasures, vvealth, and prosperitie, which bewitch the simple and makes them fall downe and worship, yeelding themselues seruants to Mammon. But happy are those children who refuse so to do, and can stand vp vvith their father Abraham, lifting vp his hand to hea­uen can say,Gen. 14. 22. I will not haue so much as the latchet of a shoe from the king of Sodome: I will haue nothing by any crooked or indirect meanes, out of the hand of Sathan or any of his instruments: the buddes of Balak shall not hire me to doe euill, neither the wages of iniquitie, nor the reward of So­dome for doing good, shall euer cleaue to my hands, I will looke for my portion from the Lord.

[Page 411] Againe, seeing God is the giuer of all things,Seeing God is giuer of all let vs stand con­tent & not murmure if others get a more por­tion than we. let vs learne with the Apostle in whatsoeuer state we are to be content, remembring that euery mans portion of vvorldly things is measured vnto him from the Lord. We see that a steward in a familie ministers not alike vnto all that are in it, the aged and the young, the seruant and the Lord receiues not a like portion, yet no man gainsayes it; and shall vve not re­uerence the Lords dispensation, who is the great steward of his familie in heauen and earth, shall vve murmure against him if he giue Beniamin a double portion, and bestow vpon some of his children these worldly things in greater aboun­dance than he doth vpon others? farre be it from vs: for he dispenses these perishing things in great vvisedome and loue toward vs,He hath no cause to com­plaine to whō the father hath giuen his Son for an irreuo­cable gift. as hee seeth may be best for vs. Certainely vve ought so to reioyce in that great gift the Lord Iesus, whom the Father hath giuen vs, and in vvhom he hath bles­sed vs vvith all spirituall blessings, that vve take no thought for any other thing vvhatsoeuer vvhich hee hath thought expedient to hold from vs. Oh that vve could giue vnto the Lord this glory, as to say vvithout grudging, O Lord Iesus I can vvant nothing, seeing I haue thee to be my portion.

And further seeing all these things are dispensed and giuen by God,Our care and labour is but vaine without his blessing. let vs (as I said) in our callings aboue all things seeke his blessing. Adam may make himselfe a gar­ment, but it shall not couer his nakednesse: Ionas may build himselfe a booth, but it shall not defend him from the heat of the Sunne: Peter fi [...]hed all night and hee profited no­thing till Iesus spake the word.Psal. 127. 2. Though we rise earely and lye down late, and eate the bread of sorrow, yet shall we labour in vain vnlesse the Lord giue the blessing. Let vs therefore so vse the meanes that with them we ioyne prayer, moderating our care let vs commit the successe to the Lord. It is true that Re­ligion allowes not carelesnesse, yea by the contrary it com­maunds vs to be carefull for those vvhom God hath com­mitted vnto vs:1 Tim. 5. 8. If any man care not for his household hee is worse than an infidell. This is [...], a moderate foreseeing [Page 412] of things which are needefull:Two sorts of cares. but there is an vnlawfull care the daughter of distrust, whereby men are carryed either beyond lawfull meanes, or else if the meanes be lawfull be­yond the measure of a temperate affection; as though a man had not a Father in heauen to care for him, or were able to compasse things by his owne wit. This care is not vnprofitable onely but full of many perturbations, for which our Sauiour compares it to thornes, which are most easily gouerned when they are most lightly touched, where as he who gripes them hardly inuolues them and makes them more perplex; and hurts himselfe also. Our Sauiour cor­recting Martha for too much care of the worldly part,Luk. 10. 41. ioynes these two, thou art carefull about many things, and art troubled: telling vs that which we finde in experience, that many worldly cares breedes many troubles. Let vs walke therefore in the right way, vsing the meanes in sobernesse let vs cast our care on the Lord.

Last of all,Christ is the chiefe gift, all other gifts are but pendicles giuen with him it is to be marked here that the Apostle [...]aith that God with Christ giues all things vnto vs: so then Iesus Christ is the maine and great gift, and all other things are but pendicles annexed vnto it. Other gifts without Christ haue a shew of comfort, but renders no solide comfort in the end: they shall be deceiued at length who glories in o­ther things, vvere they neuer so excellent, vvhile as they are strangers from Christ. When God said to Abraham, feare not I am thy buckler, G [...]. 15. 1. and thy exceeding great reward: not con­sidering vvhat the Lord offered to him, he answered in his weaknes,Verse 2. O Lord what canst thou giue me seeing I go childlesse? Euen he vvho vvas the Father of the faithfull could not con­ceiue hovv great good God promised to him, vvhen he pro­mised himselfe to be his reward. And therefore let vs sus­pecting our vveakenesse that it carry vs not into the like er­rour, vvatch ouer our owne hearts, that they be not set vp­on Gods secondary gifts more than vpon himselfe. Albeit the Lord should giue vs pleasant Canaan for an inheritance, and multiply our posteritie as the starres of heauen, yet will [Page 413] we say, O Lord all these shall not content vs, vnlesse thou dost giue vs thy selfe: It doth more reioyce vs, that thou hast giuen vs thy Sonne Iesus to bee our Sauiour, than that thou hast subdued all the workes of thine hands vn­der vs.

Verse. 33. ‘Who shall lay any thing to the charge of Gods chosen? it is God that iustifies.’

THe Apostle in his generall triumph,The Apostles perticular tri­umph, first, a­gainst sinne: se­condly, against the crosse. contained in the last two Verses, hauing proclaimed a defiance to all the enimies of a Christian, doth now begin to challenge them perticular­ly, triumphing first against sinne, Verse 33. 34. thereafter against all sort of afflictions that come vpon vs, by whatsoeuer instruments visible or inuisible. Wee begun first at his triumph against sinne, who (saith he) shall lay any thing to the charge of Gods chosen? hee excepts no person, neyther is any eyther in heauen, in earth, or in hell able to doe it; hee reserues no sort of sinne, seeke what they will, there is nothing to be found in the Christian to accuse him and condemne him, his interrogation is plaine, his answere is supprest, his reason is subioyned, It is God that iustifies, where the supreame Iudge absolues can any inferior iudge whatsoeuer condemne?

Where first wee haue to consider,A man relieued of the burden of sinne, is fil­led with ioy. who is hee that this manner of way triumphs? Is it not Paul, who before his conuersion was a persecuter, a blasphemer, and an oppres­ser, who confesseth himselfe to be the chiefe of all sinners,1. Tim. 1. 15. and the least of all Saints? yea indeed the same is hee:1. Cor. 15. 9. but marke, such a one hee was indeed, but hath gotten mercy, and therefore now like a man relieued of a heauy burthen, which before oppressed him, hee reioyces and triumphes. Certainely no greater comfort can come to man, than to feele his sins forgiuen him, this onely causeth true reioycing. [Page 414] See this in Dauid, as long as the burden of his sinne lay vpon his conscience, it prest out the very naturall moy­sture of his body; hee had no rest night nor day, but from the time that once Nathan proclaimed to him remission, and that in his owne conscience he felt his sin forgiuen him, then hee cryed out:Psal. 32. 1. O blessed is the man whose wickednesse is forgiuen, whose sinne is couered, and vnto whom the Lord imputes not his iniquitie. Luke. 5. 25. As hee that lay sicke sixe and thirty yeeres of the palsie, arose with great ioy when Iesus relieved him:Acts. 3. 8. and hee that was a creple, when hee found that his feete, which had failed him so long, did not 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 which hath made it free.

Secondly,Both by pro­mises and ex­amples doth the Lord con­firme poore pe­nitent sinners. let the Apostle here stand vnto vs as an exam­ple of the like mercy of God to be shewed vpon our selues, how great sinners soeuer wee 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 [...]in­ners, but also confirmes vs by the examples of his manifold mercies shewed to others before vs: when wee looke vpon them, let our weakenesse be strengthened; let vs not think 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, will hee hide himselfe form 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,Hos. 11. 4. and like oyntments powred out, the sweet smell wherof may delight vs to run after him: for that meeknesse which is in thee O Lord Iesus, we wil 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 [Page 415] teares before thee; nor the Cananitish woman, that made supplication to thee; nor the woman deprehended in adul­trie; nor him that sa [...]e at the receipt of custome; thou abhor­redst not the Disciple that denyed thee; yea, the persecu­ter of thy Disciples thou receiuedst to mercy,Cant. 1. 3. In odore ho­rum vnguentorum curremus post te, In the smell of these thy sweet ointments wee will run after thee O Lord.

But wee are to marke that before the Apostle came to this triumphing,The Apostle fought long be­fore he came to triumph. hee was long exercised with fighting; he confesseth to the Corinthians that his preaching was a­mong them in great feare and trembling,1. Cor. 2. 3. that in his perso­nall conuersation hee was beaten and buffeted with an An­gell of Sathan; that hee had terrours within 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 can they triumph that haue not. fought nor re­sisted so much as to shedding of teares, farre lesse to the shedding of blood. how wee must fight before wee triumph, and mourne before the Lord comfort vs: if we cannot triumph with the Apostle, it is because we haue not foughten with the Apo­stle: for let be that we 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 wee are become like those A­malekits, who returning from the spoyle of Ziklag and sup­posing they were past all danger,1. Sam. 30. 16. cast their armour from them, and spread themselues, abroad into 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 were no more battels to be foughten, they walke without the a [...]mour of God, and spread themselues abroad in the fields of fleshly pleasures, and so not onely makes themselues a pray to their deuouring enimie, but defrauds their soules of that inward ioy arising of spirituall victory, which they [Page 416] who continue in fighting findes at the end of euery battell.

Now to enter into the words.The tongue of the wicked is a fornace of fire wherein the godly are tryed The Apostle conioynes 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 wee shall want accusations: for the world, Sathan, and our owne conscience shall not cease to accuse vs. Laban searched narrowly Iacobs stuffe,For sometime they accuse them publikely & in iudgemēt. to see if hee could get any thing wherewith to charge him, but more narrowly doe world­lings search the words and deedes of the Christian, seeking whereupon to accuse them, and where they can [...]inde 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, alledging that hee 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 wicked: for hee looseth their tongues [...]o speake euill, before hee loose their hands to doe euill to them:Aug. confes. lib. 10. therfore said Augustine, Lingua impiorum est quotidiana fornax, the tongue of the wicked is a daily fornace, wherein 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, Ioh. 15. 19. and speake euill of you.

As for their priuate surmisings they are of two sorts: sometime they charge Gods children vvith euill vvhich they haue done indeede but vvhereof they haue repented them, [Page 417] and herein they are malitious,Sometime they speake euill of them priuately▪ and that either maliciously charging them with sins they haue done, but haue repented. that the sinnes vvhich God hath forgiuen they will not forget: but this should not pro­uoke vs to impatience, seeing they blame vs for nothing for which vve blame not our selues, vvhy shall vve be commo­ued? let vs not thinke shame to say with the Apostle it is true, I was such a one, but now I am receiued to mercy. I will not so loue my selfe that I will hate him who reproues mee for that which I haue reproued in my selfe, of vvhatsoeuer mind he doe it,Aug. cont. lit. Petili. lib. 3. cap. 10. sed quantum ille accusat vitium meum, tan­tum ego landabo medicum meum: but looke how farre hee accuses my fault, so farre will I praise my phisition who healed me.

Sometime againe their surmisings are most false,Or then falsely charging them with sinnes which they neuer did. they charge vs vvith things vvhich vve neuer did; but these back­bitings should be disdayned of vs like the barking of beasts: hee who knowes with Iob that his witnesse is in heauen, and can say with the Apostle, that hee hath a good conscience vvithin him, what needes hee to care for the iudgement of men vvithout him?Aug. epist. 6. Ital. viduae. Notitia nostri certior intus est, the surest knowledge of our selues is vvithin vs. Neither are we to be so base minded as to thinke that there is plus ponderis in alieno conuitio, Amb. lib. 1. offic. cap. 6. quam in nostro testimonio? that there is more waight in another mans calumnie, than in the testimonie of our own conscience. Augustine being misreported of by Petilian gaue an notable answere, for my selfe sayth he, I am not that which hee hath called mee, if yee thinke that hee knowes me bet­ter than I knovv my selfe, choose you which of vs you will beleeue.

Let not therefore the detracting speaches of men inter­rupt our peace,No speach of man can make vs any other thing then that which we are. remembring their tongues can make vs no other thing than we are: it is not Ventilabrum areae dominicae, the fanne of the floore of the Lord that can seperate the chaffe from the Corne. Secondly, their euill speaking com­mends vs to God,Mat. 5. 11. blessed are yee when men reuile you and speake all manner euill of you for my sake, be glad and reioyce, for great is your reward in heauen. Augustine. Qui volens detrahit famae [Page 418] meae, nolens addit mercedi meae: he that with his will impaires my name, against his will augments my reward. I haue spo­ken the more of this purpose, partly because it is a common craft of Sathans to oppresse good men with misreports,Ambrose. vt qui conscientiae suae luce clarescunt alienis rur [...]oribus sordid [...]n­tur, and partly because our weakenesse is easily ouercome with this tentation. Seeing the Lord will haue vs to sustaine the strife of tongues, let vs strengthen our selues, let vs so walke through good report that wee be not puft vp, and through euill report that we be not cast downe, but that by weapons of righteousnesse on the right hand and on the left we may ouercome.

Now as for Sathan he is stiled the accuser of the Saints of God night and day;Sathan stiled a calumniator or accuser & why. sometime hee accuses God to man; sometime man to God; and sometime man to himselfe.Reue. 12. 10 In Paradise hee began and accused God, charging him with enuie;He accuseth God vnto man and in the same trade of lying doth he still continue: For sometime he lyes against the iustice of God, when hee saith to the licentious liuer, albeit yee sinne yee shall not dye, that so he may puffe him vp to presumption: sometime he lyes against the mercy of God, as vvhen hee saith to the vveake in faith, your sinne is greater than that God can for­giue it, that so he may driue him to desperation: sometime he lyes against Gods prouidence, as when hee saith to them that are in necessitie, the Lord hath cast you off and will no more prouide for you, that so hee may prouoke them to put out their hand to wickednesse.

Secondly,Hee accuseth man vnto God he is a restlesse accuser of man vnto God, as yee may see in the example of Iob: he heard the Lord com­mending him yet he spared not to traduce him; when hee could not gainesay his actions, hee gainsayd his intention and affection, hee charged him to be a hireling and not a sonne, a mercenarie worshipper, who serued God for his gifts and not for himselfe, albeit after tryall he was found a lyer. And herein we are to consider how faithlesse a tray­tour Sathan is, for those same sinnes which man doth by [Page 419] Sathans instigation, he is the first accuser of man for them vnto God.A discouery of Sathans [...]raite­rous dealing. Oh that man could remember that Sathan is euer doing one of these three against him: first hee is a Tempter of man to sinne; secondly when sinne is com­mitted hee is an accuser of man vnto God for those same sinnes ▪which he tempted him to doe: and thirdly, hee is a tormenter of man for them, vnlesse they be remoued by re­pentance. But Iesus Christ our Lord is of a plaine contrary disposition: first hee disswades vs from sinne, warning vs of the danger, and then if of weakenesse wee sinne, hee offers himselfe an aduocate for vs if wee repent:1 Ioh. 2. 1. These things my babes I write to you that yee sinne not, but if any man sinne we haue an aduocate with the Father, euen Iesus the iust. These two compared lets vs see what a great difference there is be­tweene them, that knowing the deceitfull malice of the di­uell, we may learne to abhorre him; and the heartie vnfay­ned affection of Iesus Christ toward vs, wee may loue and follow him.

Thirdly,Hee accuseth man vnto him­selfe. Sathan accuses man vnto himselfe: he deceiues the vvicked & beares them in hand that they are the sonnes of God, and labours to perswade the godly that they are re­probates, denying that they haue Faith or Repentance, or any spiritual grace. There is nothing so true but Sathan dare deny it: hee that durst call it in doubt to Christ himselfe whether he were the sonne of God or no, will that shameles lyar spare to doe it vnto others?Philip. 2. 12. But let vs worke out our saluation in feare and trembling, and make sure our calling by well doing, that we may haue within vs the infallible to­kens of our election, and as for the rest let vs keepe this ground; seeing the worke of our saluation is done by God, in despite of Sathan; Sathans testimonie in it is not to be re­garded, though hee would call vs as he did Paul and Sylas the seruants of the liuing of God, yet are we not the better, neither the worse, albeit hee pronounce vs to be such as are abiect and cast away from the fauour of God.

[Page 420] And last, the children of God are accused of their owne consciences: these are eyther such as proceede from suffici­ent light, or from wrong information.Conscience ac­cuseth eyther vpon right or wrong infor­mation. If conscience accuse vpon light which shee hath receiued out of the word of God, her sentence is diuine, and wee are to regard it: if o­therwise shee accuse vpon wrong information, it is the er­rour of conscience, and wee are to remedie it by sending con­science to seeke the warrant of her sentence out of the word of God. It is very expedient that wee put a difference be­tweene conscience and the errour of conscience:Conscience, & error of consci­ence to be di­stinguished. where con­science discernes not according to the Law of the supreame Iudge it cannot but erre, eyther in being ouer large, and then shee pronounceth those things lawfull which are vn­lawfull, or ouer strait, and so she declares those things vn­lawfull which are lawfull: for if this be not obserued, wee shall be disquieted while we hearken to the errours of con­science, as if they were the iust and lawfull accusations of conscience.

Sometime againe conscience presents to men sins which they haue done many yeeres agoe,Why the Lord leaues remem­brance of a sin in the cōscience after that it is pardoned. and whereof they haue repented: for wee are to know that albeit the Lord after repentance forgiue the guiltinesse of sinne, yet he will haue the memorie thereof to remaine in that conseruing facultie of conscience, called [...], that it may both serue to humble vs for the euill wee haue done, as also to preserue vs from sinne for the time to come. And sinne this manner of way retained in the memory, I compare it to thornes & bryers, which in the middest of a garden are hurtfull, and hinder the grouth of good fruit, but being put in the hedge are profitable to preserue them:Sin euill in the affection but good in the memory. so sinne as long as it is in the affection is very pernitious; for then it chokes the seede of the word of God in them, but being taken out of the af­fection and set in the memory, is as a hedge to the soule, to preserue it from wilde and raging beasts that would come in and deuoure it: thus for our humiliation the Lord keepes in vs a remembrance euen of those sinnes which hee hath [Page 421] pardoned, but so that with the remembrance of the euill which we haue done, our conscience doth also excuse and comfort vs with the remembrance of our vnfained repen­tance toward God.

And if otherwise the conscience accuse vs for those euill deeds which wee haue done, and whereof wee haue not repented,1 Cor. 11. 31 it is of Gods great mercy toward vs, who by inward trouble wakens vs to iudge our selues now, that we should not be iudged of the Lord in the world to come.

As this is the comfort of Gods chosen, so doth it point vnto vs the contrary miserable estate of the reprobate,As no creature hath place to ac­cuse the godly, so by the con­trary all shall stand vp & ac­cuse the wicked. for there is nothing in heauen and earth which shall not stand vp against them to accuse them, the Lord himselfe shall come neere them as a swift witnesse against them. O miserable are they to whom the Lord is a Partie, a Iudge, and a Witnesse:Malach. 3. 5. as our Sauiour said to the Iewes, Moses and all the seruants of God shall be witnesses against them;Ioh. 5. 45. yea, the dust of the feete of those who brought the glad tidings of peace,Luke. 9. 5. shall witnesse against them;Iosh. 24. 27. the stones of the field said Ioshua; Deut. 4. 26. the heauens and earth said Moses; their moth­eaten garments said S. Iames; Iam. 5. 3. yea, they themselues said our Sauiour,Math. 23. 3. shall witnesse against themselues: woe be vnto them, they must be presented to iudgement, but shall haue none eyther in heauen or earth to speake for them, nothing without them, nothing within them, which shall not be a witnesse against them: when they are iudged they shall be condemned, and their owne conscience shall say, righteous is the Lord and iust are his iudgements.

It is God that Iustifies. Of this ye may see cleerely, that Iustification as the Apostle vseth it here, is a iudicial terme, for he oppones it to accusation and condemnation: but lea­uing that because wee marked it before, in the poynt of Iustification, we will adde this more: that the Apostle brings not the reason of his comfort from his owne innocencie, but from Gods mercy;The argumēts of our comfort are not brought from our inno­cency but gods mercy. he saith not, there is nothing in me worthy to be accused or to be condemned, but his comfort [Page 422] is, that whateuer it be, God hath pardoned it. This is it that breedes vnquietnesse and perturbation in many weake con­sciences, they seeke within themselues that which should commend them to God, as if they could not be saued vn­lesse they were perfect; this commeth of Sathans singular subtiltie, who labours to creep in betweene vs and our war­rant, as if our owne innocencie were the warrant of our sal­uation, and not Gods mercy nor Christs merit. It is true, it becomes vs for our greater comfort to nourish within our selues the tokens of Grace, but to conclude, that because they are weake, therefore wee cannot be saued, it is Sathans sophistrie, with which wee should not suffer our soules to be abused.

Verse 34. ‘Who shall condemne? it is Christ, which is dead, yea or rather, which is risen againe, who is also at the right hand of God, and maketh request also for vs.’

THe Apostle insists in his perticular triumph against sinne,The death, resurrection, ascention, and glorification of Christ assures vs of immunity from condem­nation. and hee demaunds now who shall condemne? it may be, as wee heard there be some bold to accuse; but is there any (saith the Apostle) that hath power to condemne? none at all; and that hee proues from the death, resurrection, ex­altation and intercession of Christ: for as all these were done for vs; so doe euery one of them render vnto vs the sweete fruit of consolation. Of the comfort arising from Christs death we haue spoken before.

The next is his resurrection,The great cō ­fort we haue of Christs re­surrection. we haue comfort (saith the Apostle) in his death, but much more comfort in his resur­rection: therefore saith the Apostle, It is Christ who is dead, or rather, who is risen againe, for if wee looke to Iesus dying albeit in death hee shewed himselfe a powerfull Sauiour, yet in his death his glory was greatly obscured vnder the [Page 423] couering of mortalitie, which againe in his resurrection was more clearely manifested: for hee was declared mightily to be the sonne of God by his resurrection,Rom. 1. 4. and hath made vs sure of the remission of our sinnes: for hee had not come out of the prison of the graue, if hee had not payed the vt­termost farthing of our debt.1. Cor. 15. 17 If Christ (saith the Apostle) be not yet risen, then are we yet in our sinnes, thanks be to God we may turne it to our comfort; Iesus is already risen, there­fore wee are not in our sinnes.

As for his exaltation, the Apostle saith, hee sits at the right hand of God:Of Christs ex­altation at the right hand of God. to speake properly, the Lord who is a Spirit hath neyther right hand nor left, but by these bor­rowed speaches the Lord who dwelleth in light inaccessible, to whom wee cannot ascend by our selues, that wee should know him, descends vnto vs, and speakes of his vnspeake­able Maiestie vnto vs, in such manner as wee are best able to conceiue it: so that when eyes, and eares, and hands are ascribed to the Lord, wee are to thinke these hee hath per effectum non per naturam. And this may rebuke that bolde blasphemie of the Papists, who presume to paint the incom­prehensible Maiestie of God, vnder the similitude of an aged and worne creature,Papists blasphe­mous who set out the maiesty of God in the similitude of a corruptible man. expresly contrary to Gods com­maundement. In that day (saith the Lord) that I spake vnto thee out of the mountaine, thou heardest a voyce, but saw no I­mage, Deut. 4. 15. beware therefore thou make none: and in many places is the same presumption condemned by the Prophets.

Where if they excuse themselues that they paint the Lord in such a similitude as hee appeared vnto Daniell, Their fact not warranded by any apparition of the diuine maiestie in the shape of man. and no otherway. I answere, first this is false, for sometime (which is horrible to speake) they paint him in the shape of an hu­mane body hauing three heads; but albeit it were true, which they say, yet doth it not excuse them: for the Lords extra­ordinary facts are not to bee vsed as warrants to breake his ordinary and eternall Commaundements; neyther doth it any more excuse them, than that deed of the Lord, whereby he caused the Israelits to take from the Egiptians their siluer, [Page 424] gold, and Iewels which they neuer rendred, can excuse them that doe borrow, steale, and robbe from others but neuer restore.

But howeuer they excuse themselues, as long as the word of the Apostle stands true, they shall not rubbe off them the blot of idolatry:They are con­uinced by the Apostle of I­dolatry. they turne the glory of the incorrup­tible God into the similitude of a corruptible man.Heb. 1. 11. The Maiestie of God is eternall, the heauens waxe olde, but he remaines the same; why then doe they paint him vnder the similitude of a worne creature, weakned by the length of dayes? The Iesuites of Rhemes conuinced of darknesse, are ashamed of the light that shines in this place of Scripture, and passe by it without an answer, they excuse the making of the Image of Christ, and of his Saints, but speak not one word to defend that grosse Idolatry, whereby they turne the glory of the inuisible God into the image of a corrupti­ble man. It had ben good for them they had beene as dumbe in the defence of the rest of their abhominations, as they are in this.

This speach therefore to sit at the right hand of God is a borrowed speach, the Metaphor being taken from Kings, who vse to set on their right hand those whom they honour most,The sitting of Christ at Gods right hand im­ports his high honour and dignitie. as Salomon did his mother Bathsheba: and so the phrase will import that high honour and dignitie, whereunto Christ Iesus as man is exalted,1. Kin. 2. 19. being crowned with glory both aboue Angels and men.

This right hand of God wherat Christ sits is expounded by other places of Scripture, to bee the high and hea­uenly places: which serueth to improue that paralogisme of the Vbiquitaries,Errour of Vbi­quitaries im­proued. who will haue Christs naturall body to be in euery place, because the right hand of God is in e­uery place.Heb. 1. 3. It is true indeed, Christ sits at the right hand of God,Eph. 1. 20. but so that hee sits in the high, and heauenly places. The right hand of God, that is, the power and glory of God stretches throughout the whole world, but wee are plainly taught that the place of the residence of Christ Iesus [Page 425] the man is in the heauenly places, and not in earthly places, in the high places to which hee is ascended, and not in the low places in which we soiourne:Act. 3. 21. for the heauens must con­tayne him, vntill the day of refreshment come.

And makes request also for vs. Christ makes request for vs in heauen. Christ our Lord hath en­tred into heauen not to enioy for himselfe a blessed life one­ly, but to appeare in the presence of God for vs. As the high Priest when he entred into the most holy place, had grauen in stones vpon his breast the names of the twelue tribes of Israell: so the Lord Iesus presents to his father the names of all his elect, that by the merit of his death hee may pro­cure mercy vnto them.

Here againe wee are taught that Iesus Christ is descry­bed to vs in holy Scripture as our mediatour of intercession,No Mediator of intercession but Iesus Christ. and that there is no other beside him recommended vnto vs. In all the old testament no prayer is made to Henoch, Moses, nor Eliah, who ended their dayes not after the common course of men: no prayer to Abraham, albeit he was the Father of the faithfull: yea no prayer to Cherubin nor Se­raphin; though now the Apostate Church of Rome haue made as many aduocates for vs in heauen, as there are Saints departed, and hath framed perticular prayers vnto them, and which is more ridiculous, hath parted among them the patrocinie of sundry sorts of sicknesse and diseases.

It is true indeed that the Saints which are departed haue not as yet all their desires fulfilled,Saints depar­ted haue their owne desires which they craue to be ful­filled, but knowes not our necessities. and shall not be perfe­cted without vs: wherefore also it is that they long for the full gathering together of the Saints, and for the restitution of their bodyes, and for the last day of iudgement: but that they know the perticular troubles of Gods children, our greatest troubles being inward tentations and wrestlings of conscience, neither knowne to man nor Angell but onely to God, who is the searcher of the heart: or that we can in faith vse them as mediators vnto God for vs, wee iustly deny it. Where if they take them vnto their common refuge, that ther is but one mediator of redemption, but many mediators [Page 426] of intercession: to this wee answere that in the same place wherin the Apostle saith there is one mediator betweene God and man, 1 Tim. 2. 5. the subiect whereof hee entreats is Prayer; so that euen in prayer he will haue vs to acknowledge no mediator of intercession but Iesus Christ.

And beside this Augustine doth so define a mediator of intercession, that it can be competent to none but to Iesus Christ.A Mediator of intercession as he is defined by Augustine is competent to none but christ. Aug. con. epis Par. l. 2. c. 8. It is commanded sayth he that euery Christian pray to God for another: Pro quo autem nullus interpellat, sed ipse pro omnibus, hic vnus verus (que) mediator est, but he who requests for all, and for whom none requests is the onely one true Mediator.

And where againe they alledge that the Saints of God in heauen are not ignorant of things done vpon earth,Three manner of wayes are things knowne 1 by sense: 2 by report of creatures: 3 by reuelation from God. we are to know that things are knowne three manner of wayes: first by hearing and seeing: Secondly, by reflex, as by looking in a glasse those things are made knowne to vs which are behind our backes: and thirdly by report. This second and third way say they, there is no doubt but Saints that are in heauen know those things which are done vpon earth, but both of these are false, for if they say they know our estate by report of Angels, or such as are departed this life, how can that be? seeing wee know that when Hanna prayed in the presence of Eli, None of these waies do saints departed know our miseries. yet hee knew not her trouble, yea those who liue in one familie are not priuie to the tentations of o­thers, that which they knew not in their life, how shalt thou make them to know it when they are dead?

If againe they say that they haue it by reuelation from God, then I pray you consider how that one errour of Pa­pistrie dashes against an other, for sometime in the same controuersie they say, that as in earthly courts we must first communicate our petitions to those who must be our me­diators to the King: now if it be so that they haue no in­telligence of our estate but such as they receiue from God, wherefore shall wee pray to them to commend our cause vnto God who knowes it better than they, & pities it more [Page 417] than they: as Augustine prettily obserues out of that Pa­rable proponed by our Sauiour, wherein he who knocked at midnight to seeke bread from his neighbour, found the whole familie a sleepe, onely the Master of the house an­swered, opened, and gaue him that which he craued. Nul­lus de ianitoribus respondit, Aug. de temp serm. 171. quia omnes tenuerat sommus, non Angeli, non Archangeli, non Prophetae, non Ministri. None of the Porters answered, because they were all asleepe, nei­ther Angels, nor Archangels, nor Prophets, not Seruants made any answere: but O Lord albeit so it be, answere thou me,Psal. 121. 4. for at thee I knocke, thou art the doore, licet pu [...]ri tui dormiant, tu non dormis, qui custodis Israel, albeit thy chil­dren sleepe, yet thou that keepes Israell sleepes not.

But leauing them let vs pray to the Lord in whom wee beleeue:An exhortatiō to content vs with Christs mediation. let vs vse the mediation of Christ, whom S. Iohn recommends to vs an aduocate with the Father, whom Saint Paul calles in this place our intercessor,Ioh. 2. 1. and in that to Ti­mothie, 1 Tim. 2. 5. our onely one Mediator. For knowledge, his eyes are like flaming fire, Zach. 4. 10. and his seauen eyes goe through the earth: for compassion, hee came into the earth to seeke vs when wee knew him not, and hee gaue his life for vs that wee might liue: he speaks perpetually to his Father for vs by the me­rit of his death, and cryes to vs by himselfe in his word, Come to me all you that are weary and laden, Mat. 11. 28. and I will re­fresh you. Let the Papist say what he will, to any other than Christ, or any other before Christ will I neuer goe, so long he as cryes Come vnto me.

Verse 35. ‘Who shall seperate vs from the loue of Christ? shall tribulation, or anguish, or persecution, or famine, or nakednesse, or perill, or sword?’

WEe haue heard the Apostles perticular triumph against sinne: now followes his perticular tri­umph against the Crosse:His perticular triumph a­gainst the crosse: no crosse can cut vs off from the loue of God. he glories not in this that Christians are without a Crosse, yea rather he shewes it is the lot of Gods children to be exercised with all sorts of crosses; but herein hee reioyces, that no crosse can seperate vs from the loue of God. In this quarrell the Apostle prouokes all enimies whatsoeuer, cor­porall or spirituall, present or to come; and against them all he takes vp the triumph in his owne name, and in the name of all the children of God: Neuerthelesse in all these things we are more then conquerours through him that loued vs. Verse. 37.

By the loue of Christ we are to vnderstand here,Our loue to God cannot fully nor final­ly be put out by any trouble, nor yet the sense of his loue to vs. that loue wherwith God in Christ hath loued vs, for so he expounds it himselfe, through him that loued vs. It is true also that the sense of our loue to God once shed abroad in our harts by the holy ghost, can neuer fully nor finally be taken from vs; I say fully and finally because of those inward tentations wherewith Gods children are so exercised, that the sense of that loue in them is greatly diminished: but in all those spi­rituall desertions & oppressions Faith ouercomes at length, and lets vs see the face of God our mercifull father shining toward vs in Christ,2 Cor. 4. 9. we may be cast downe but we cannot perish; if Peter be ready to sincke Iesus Christ shall suc­cour him.

But as I said,But here the Apostle vnder­stands the loue of God to vs which can ne­uer be altred. by the Loue of God I vnderstand that loue which hee hath borne toward vs: from this most constant loue it comes to passe, that wee who are weake and silly creatures cannot be ouercome, notwithstanding the multi­tude of mightie enimies that are against vs. If our saluation were in our owne custodie, and wee stoode by our owne [Page 429] strength, the smallest tentation would ouercome vs; our feet are ready to slide, and then our feeble hands lets goe that hold of mercy, which once wee had gotten; but howsoeuer we loose our hold, the Lord holds it fast for vs: wee may change, but hee remaines the same; because the Lord hath loued vs,Iohn. 13. 1. and whom once he loueth, he loueth to the ende: therefore is it that it cannot be but well with vs; hee loued vs before wee were, yea, before the world was made. If we search the beginning of Gods Loue towards vs, wee may runne vp in our thought to the beginning of the world, but cannot attaine to the beginning of this Loue,Psal. 90. 2. before the mountaines were made, and thou hadst formed the world, euen from euerlasting to euerlasting thou art our God.

Likewise we are taught here that the end vvhich Sathan proposeth to himselfe in all tentations,The end of all Sathans tenta­tions is to sepe­rate vs from the loue of God. is to seperate vs from the loue of God, vvhich notwithstanding he shall neuer ef­fectuate. There is a couenant knit vp betweene God and man, the band whereof is Iesus Christ, this Couenant Sa­than doth what he can to dissolue it, by alluring vs to sinne, and accusing vs to God: on Gods part he cannot preuaile, on our part he assaults continually, but in vaine also, because the Lord vvho hath made a couenant with vs, keepes vs also vvith him, so that though vvee be tempted vve cannot be ouercome. This is euident in Iobs tentations, it was neyther the affliction of his body, the losse of his children, nor goods which Sathan craued so much as to empty his heart of the loue of God▪ and make him to blaspheme.

If vve remembred this it vvould make vs endeauour to possesse our soules in patience in all our troubles,If we remem­bred this, it would make vs strong in all tentations. for so oft as those things vvhich vve loue are seperate from vs, Sa­thans end is to seperate vs from our God, vvhom vve should loue aboue all things. And in very deed this is a proper mark of the Children of God, that hovveuer their outvvard estate change, their heart is neuer changed from the loue of God; they are Godly in prosperitie, but more Godly in aduersitie, the more they are troubled the neerer they draw vnto the [Page 430] Lord: as fire in not quenched with wind but made greater, so the loue of God waxeth stronger in the hearts of Gods children by tribulation; whereas the wicked not rooted in Iesus Christ,Psal. 1. 4. are like vnto chaffe and the dust of the earth, carryed away with euery winde; there is no pleasure so small, nor profite so vaine which they preferre not before God.

Now before the Apostle subioynes the answere,Christians are subiect to many crosses. he ma­keth an enumeration of some perticular crosses, and de­maunds if they will doe it: these crosses do eyther concerne our bodies, our goods, our dwellings, or our mindes; for we are not to thinke here that the Apostle beates the ayre, tri­umphing against such enimies as we haue not. No, we haue both crosses of body and of minde, which wee must pre­pare our selues to suffer; so vsing all the helpes of this our mortall life, as being content for the loue of God to want them, for this is the tryall of true religion, we must not looke to our houses,Our dwelling on earth is not the place of our rest, as the Iews thought; farre lesse the place of our glory as Nabuchadne­zer thought. as Nabuchadnezer did to his pallace of Babell, as a place of his glory, but remember that which Micah said to the Iewes, This is not the place of your rest: and what­soeuer thing else wee vse for maintenance of this mortall life,Micah. 2. 10 let vs so vse them,1. Cor. 7. 31. as if we vsed them not, that wee be not found when it comes to the tryall louers of them more then louers of God.2. Tim. 3. 4. Blessed is the man who loues nothing otherwise but in God, Nam solus is nihil charum amittit, cui omnia chara sunt in eo qui non amittitur.

Againe perceiue here in this enumeration,Gods indul­gence toward vs appeares in that he hath not laid on vs the greatest crosses. a gradation of seauen steppes, by which the Apostle ascends: It is a great thing to be in trouble, but to be troubled, and in anguish also is yet greater, and for him that is in anguish to be bani­shed, in banishment to sustaine hunger and nakednesse, and with these to be in continuall perill, and last of all to dye by the sword, euery one of these last is greater then the for­mer, yet all of them (saith the Apostle) are not able to se­perate vs from the loue of Christ. Our warning is here that when we see vnto how many crosses Christians are subiect, [Page 431] and how few of them God hath laid vpon vs, wee should acknowledge the Lords fatherly indulgence toward vs, who regarding our weakenesse hath hitherto dealt tenderly with vs. And againe it should prepare vs for greater afflictions, so long as wee haue not resisted to the bloud,Heb. 12. 4. nor laide downe our liues for Iesus, we should remember that greater battailes than any which as yet we haue foughten are before vs, wherein we must fight, if it please the Lord to enter vs into them.

Shall tribulation? Now hee commeth to the perticular enumeration. The first is tribulation: the vvord [...], vvhich the Apostle vseth signifieth a pressing out, from the effect vvhich it vvorketh in the godly,The afflictions of the Godly and wicked dif­fer in nature. to vvit, that it pres­seth out and maketh manifest that grace of God which be­fore vvas latent in them, like as in the vvicked it presseth out their vile and filthy corruption, which before vvas secret: for the afflictions of the godly and of the vvicked differs in nature and in effects: the vvicked in suffering communica­teth vvith the curse of Adam, cursed is the earth for thy sake, in sorrow shalt thou eate of it all the dayes of thy life: but the Godly in their suffering communicates with the Crosse of Christ.For the one in suffering com­municates with the curse of A­dam, the other with the crosse of Christ.

They differ also in effects,They differ al­so in effects: for trouble makes the one to blesse, the o­ther to blas­pheme. for the godly man being pres­sed by trouble, brings out the fruite of praise and thanks­giuing vvith patience: Sicut aromata odorem, non nisi cum accenduntur expandunt, As sweet spices spreads not abroad their smell, till they be burnt or beaten; or as a graine of mustard seede not stamped seemes to be soft, vvhere other­wise being brayed,Greg. Moral. in Iob. lib. 2. it renders out a strong sauour: so the children of God who otherwise seeme to be weake and void of spirituall strength, when they are beaten by affliction, sends out a sweete smelling sauour of rich and manifold graces.Affliction is Gods wine-presse. And therefore I call affliction the wine-presse of God the great Husband-man, by which hee so presses the berryes of the fruitfull trees of his owne vine-yard, that out of their iuyce hee may glorifie himselfe and comfort [Page 432] others, but the wicked are like vnto a vile stinking puddle, which the more it is stirred the worse it smelleth: for when they are troubled they send out blasphemie, rayling, mur­muring, and in their impatiencie foome out their owne shame.

2 The second is Anguish. The godly are not onely trou­bled but oft­times straited in trouble. The word he vseth is [...], which properly signifieth straitnesse of place, wherein a man is so pinched, that hee is not able to turne him. Now from the body it is translated to the minde, to expresse the straitnesse of the afflictions of the children of God, out of which ofttimes they thēselues can see no passage: that which Dauid said to Ionathan, 1. Sam. 20. 3 A [...] the Lord liueth there is but one steppe betweene me and death, so fareth it many a time with the Children of God, but the Lord commeth in with vn­looked for deliuerance in their most desperate distresse, which not onely relieueth them for the present, but doth confirme them for the time to come.2. Cor. 1. 9. 10. Wee receiued (saith the Apostle) the sentence of death in our selues, because wee should not trust in our selues, but in God who raiseth the dead, who deliuered vs from so great a death, and doth deliuer vs, in whom we trust that he will yet deliuer vs.

3 The third is Persecution. The word [...], signifieth that sort of affliction, by which the Children of God are persecuted and chased from one place to another:They are per­secuted & cha­sed from place to place. the world hath neuer thought them worthy of a roome among them, and therefore haue they beene forced to liue in caues, and dennes, and wildernesses: but our comfort is, that the Lord hath alwayes shewed himselfe most familiar with his Children,God most fa­miliar with his children, when they are bani­shed by men. when the world hath been most hard vnto them, Iacob is banished from his fathers house by the crueltie of Esau, and his heauenly Father receiued him into his house, comforting him by such a familiar reuelation of his pre­sence, as hee neuer had felt before so long as hee dwelt at home: and Iohn being banished by Domitian into Path­mos, found also the Lord reueiling himselfe vnto him more familiarly than he had done before. What part of the world [Page 433] is there, wherein Tyrants can banish the Children of God from the acts of their Comforter? they know that in their owne house they are strangers, as Abraham was in Cana­an the Land of his inheritance, and therefore can be the better content as strangers to liue in any other part of the world. Basil being threatned by Modestus the Deputie of the Emperour with banishment,Nazian de vita Basil. Nihil (inquit) horum quae dixisti timeo, I feare none of these things whereof thou hast spoken, nihil possidens ab exilij metu liber sum, vnam hominū cognoscens esse patriam Paradisum, Omnem autem terram com­mune aspicimus naturae exilium, possessing nothing I am free from the feare of banishment, knowing that Paradise is the onely country of men, and the whole earth is a common place of banishment to vs all.

The fourth is Famine, Famine is one of Gods ordi­narie plagues, and with it also the godly are tryed. which of it own nature is one of the 4 plagues of God, but lesse than his other ordinary plagues of the sword, & pestilence: therfore the Lord who best knows the waight of his owne rods, accounts three dayes of pesti­lence, three moneths of the sword, and three yeeres of fa­mine equiualent. Many wayes hath the Lord by which hee bringeth famine vpon a people: for sometime he maketh the Heauen aboue as brasse,Leuit. 26. 19 and the earth beneath as yron, so that albeit men labour and sow, yet they receiue no en­crease;Deu. 11. 14. sometime againe he giues in dew season the first and latter raine, so that the earth renders abundance, but the Lord by blasting-winds, or by the Caterpiller, Canker­worme, and Grasse-hopper doth consume them, who com­meth out as exacters and officers sent from God to poind men in their goods,Miserable are they whose gaine is to en­crease Famine, they are Cater­pillers in the Land. because with them they would not ho­nour the Lord: which I marke by the way, that those vn­naturall men who doe what they can to encrease famine in the Land, may know they are but Caterpillers, scourges, and roddes of the wrath of God, or as Basil calleth them Mer­catores humanarum calumnitatum, Basil. ser. 1. in Auar. making their priuate gain a common calamitie, and vsing that as a benefite to them­selues, which God hath threatned as a plague to the people: [Page 434] assuredly vnlesse they repent the Lord shall cast them at length into the fire, as the roddes of his wrath.

But we are to know that famine,The lord who changed the Serpent into a flourishing rod hath changed cursed famine into a blessed crosse to his children. which in the owne na­ture is a curse and plague of God, to the godly is changed: the Lord who made the bitter waters of Marah sweet, and turned a biting serpent into a florishing rod, hath changed the nature of all those euils which sinne hath brought vpon vs, now they worke for our good, and are become like Waspes wanting stings, profitable to waken vs and exercise our faith, but not able to seperate vs from the loue of God. Among those famine is a great tentation, Nature being im­patient of the want of necessaries; and therefore Sathan who picks out the time and place of tentations as may be most for his vantage, tempted our blessed Sauiour when hee be­gan to waxe hungry.Mat. 4. 3. It is a rare grace in want to praise the Lord and trust in his fatherly prouidence. Salomon neuer felt it, yet hee knew it was a rare tentation, therefore hee praied that the Lord would neither giue him pouertie nor riches,Pro. 30. 8. least the one make him full, and cause him deny God, and the other should cause him to steale, and take the name of God in vaine: yet no extremitie of this tentation can se­perate them from the loue of God, for either in their grea­test necessities the Lord meruailously prouides for them, or then strengthens them with patience and inward comfort to sustaine it.

For sometime the earth hath beene as iron,How the Lord prouides in fa­mine for his children. but the hea­uens hath ministred food to Gods people; as in that barren wildernesse wherein Israell soiourned, the earth yeelded no fruit, but the heauens rayned downe Manna and Quailes: and sometime the heauens haue beene as brasse, yet in the earth hath the Lord prouided nourishment, as he did by the Rauens and the Widdow of Sarepta for Eliah: and if other­wise it please the Lord by famine to inflict death vpon his children, then he strengthens their spirits with the bread of life, and comforts their hearts with hid Manna, so that they can say to worldlings as our Sauiour said to his Disciples, [Page 435] I haue bread to eate that yee know not of: Iohn. 4. 32. and so no famine can seperate them from the loue of God.

Nakednesse. Christians try­ed also with Nakednesse. This is also a great tentation, partly for the 5 shame, and partly for the decay of naturall life, which fol­lowes it. Before the Iewes crucified Christ they striped him naked of his garments. Basile makes mention of fortie Mar­tyres who being striped naked were put foorth in the night to be pined with cold, and afterward burnt with fire in the day. Of these it is euident that nakednesse is one of those tentations whereby Sathan seekes to trouble our faith and patience: but he who hath put on the Lord Iesus for a gar­ment, neither shame nor losse of naturall life procured by nakednesse, can seperate him from the Loue of God.

Where we may perceiue how different the dispositions of the Christian and the worldling are.The begged glory of worldlings is in their apparell. The men of this world esteemes nakednesse their shame, and places a great part of their glory in gorgeous garments; and no meruaile, quia d [...] proprio non habent decorem, Bern. in cant. serm. 41. necesse est vt aliunde men­dicent: for hauing no glory of their owne they must bor­row glory from others. From the Beasts of the earth they borrow skins & wool; from the Fowles of heauen they bor­row feathers; from the Wormes they borrow silk; from the Earth siluer & gold; from the Waters pearles: and of these doth man make vp his begged glory; whose glory in the beginning was to be clad in the image of God: but what is it?Ber. ad Soph. Virg. epi. 113 decor qui cum veste induitur, & cum veste deponitur, vestis est non vestiti: that beautie which is put on and put off with the garment, is not the beautie of the person, but of the garment.

Yet are these but licitae quodammodo insaniae, Vnder pre­tence of hiding their nakednes they shew forth their Nakednesse. if they be compared with the madnesse of others who alter by arti­fice the shape and colour of the countenance which God hath giuen them. Manus deo inferunt cum illud quod forma­uit reformare conantur: for they put hands as it were into God,Cypri. trac. 2. de habi. virg. while they prease to reforme that which God hath formed. Nescientes quia opus dei est omne quod nascitur, diabeli [Page 436] quod mutatur. I know they excuse their fact with the coue­rings of comelinesse and necessitie,Cyril. catch. 4 but praetextu tegendae tur­pitudinis in maiorem turpitudinem incidunt, for worldlings are neuer so naked as when they are best apparelled. As for men truely godly they will thinke shame of wickednes but not of nakednesse:Nazian. sent. improbum vocarite pudeat non paupe­rem aut ignobilem: blinde Egiptians may account sheepe keepers abhomination, but true Israelits will thinke shame to be prophane, but no shame to be poore: those godly ones in the wildernesse clad with sheepes skins,Heb. 11. 37. and goates skins, were more honourable in the eyes of God,Act. 12. 21. than Herod in his royall robe of shining siluer, glancing the more brightly by the shining of the Sun vpon it, if we will credit Iosephus. But what of all this? our vnwillingnesse to want superstuitie of apparell, argues that we are euill prepared to endure na­kednesse for Christs sake.

Againe, we learne here that seeing nakednesse is one of those crosses whereby the Lord tryes the faith and patience of his children, and that then it is time for vs to endure a crosse when God layes it vpon vs,Crosses should not be assumed by our selues but patiently borne when God layes them on. it cannot be good reli­gion to impone it to our selues, where God layes it not vp­on vs. It is a hard thing to keepe mediocritie, not to be ei­ther too remisse in religion, or too superstitious. Wil-wor­ship what euer shew of godlines it hath in the eyes of men, is but abhominable idolatry in the eyes of God; and we are not to place true religion in those things which he hath not required: the false Prophets ware a rough garment, but it was to deceiue:False Prophets weares rough garments to deceiue, so they did of old, and so they doe stil. the Priests of Baal spared not to lance their owne flesh, but it is reiected by God as blinde zeale: to walke bare footed, or weare a garment of haire without linnen or wooll next the skinne: to carry on our head a Franciscanes hood, and at last to be buried in it: If these things haue in them such holinesse as they pretend, is it not a meruaile their holy Father the Pope is not careful to make himselfe more holy, by changing his triple Crowne with a Franciscanes hood? or that his Cardinals are so inconsiderate [Page 437] as to redeeme by so excessiue prices a Cardinals hat, the haire garment being better cheape, and much more merito­rious of eternall life?

Perills. The Christian in euery place subiect to perils. The life of a Christian is full of perils, euery 6 place vnto him is a palaestra: in the sea, in the land, in the citie, in the wildernesse, goe where he will hee shall encoun­ter with perils. These are so many probations of our Faith and Patience,2 Cor. 11. 26 of Gods truth and prouidence. Our preser­uation depends on our protector, euen the Watch-man of Israell who neither slumbers nor sleepes.Comfort for the Christian in all perils. As a Father hath compassion on his children, so hath the Lord on them who feare him: and wee know that a naturall father doth neuer looke more pittifully vpon his childe, than when hee sees him in greatest danger, and shall we expect lesse kindnesse from our heauenly Father? The men of this world when they send out their seruants in commission, goes not with them, themselues knowes not their danger, and are not able to preserue them, but the Lord our God when he sends out his seruants foresees the perill & goes with them to preserue them:Esay. 43. 2. Feare not, for when thou passest through the water I will be with thee, and through the flouds, that they doe not ouer­flow thee. The more perils we fall into the more experience haue wee of Gods louing preseruing vs; for the which wee may say, perils may well make vs grow in the sense of the loue of God, but cannot seperate vs from him.

Sword. This is the last, and by it the Apostle expresses 7 any kinde of violent death;The Christian subiect also to violent death. for vnto these also the seruants of God and his best beloued Children haue beene subiect euer from the beginning. The Apostle gloryes that no kind of death can seperate vs from Christ; yea as he saith in an­other place,Dan. 3. 25. it conioynes vs more neerely vnto him, as Nebu­chadnezzans fire loosed the bonds of the three children, but hurt not their bodyes: so death inflicted by man may loose our bodily bonds, but cannot hurt our soules. Non sunt ti­menda spiritui quae fiunt in carne, quae extra nos est quasi vesti­mentum: let not our spirit feare those things which are done [Page 438] in the flesh, which is as a garment without vs. Thus we see how no kinde of crosse can seperate vs from the loue of God.

Verse 36. ‘As it is written, for thy sake are we killed all the day long, wee are counted as sheepe for the slaughter.’

THe Nature of man doth greatly abhorre the crosse,That the chri­stian is subiect to these crosses he proues by a testimonie of holy scripture. and therefore the Apostle here is the more aboundant in furnishing vs with com­forts against it, glorying in this that no crosse can seperate vs from Christ; a comfort excee­ding great indeed: for seeing we know that the Lords loue towards vs in vnchangeable, hauing his fauour which is bet­ter than life, what other losse should wee regard or make mone for? Now because hee hath made an enumeration of sundry sorts of crosses, hee proues here by a testimonie of scripture, that it is the lot of Gods children to be subiect vnto them; for seeing they are not exempted from the greatest which is to be slaine by the sword, why shall wee promise to our selues any immunitie from the smallest.

The testimonie is taken out of the 44. Psalme,Worshippers of God howso­euer disioyned in time or place yet are of one communion. wherein the Church of God being heauily afflicted, as some thinkes vnder Antiochus, complayned to God of her heauie trou­ble, that albeit they had not fallen away from the pure wor­ship of his name, nor lifted vp their hands to a strange God, yet they were counted as sheepe for the slaughter:Psal. 44. 22. and this testimonie the Apostle applyes to the estate of the Church in his time, wherein the Apostle wil teach vs that howsoeuer the true worshippers of God liue in sundry times and ages, yet they are of one communion, maintayning all one cause: therefore the Apostle vseth that which is spoken of the afflicted Church of the Iewes, as competent to afflicted Christians.

[Page 439] As it is written. A pleasant har­monie among the writers of holy Scripture. Albeit the Apostles had their immedi­ate calling from God, and spake and wrote nothing of pri­uate motion, but by diuine inspiration, yet is it their custome to confirme their doctrine by testimonies of the Prophets. This harmonie among the writers of holy Scripture is no small confirmation of our Faith, that they who neuer saw one another in the face, yet all together agrees to breath out one truth.Ezech. 1. 11 As the Cherubines stretch their wings one to an­other, so the Prophets and Apostles reach their testimonies one to another:Luke. 5. 7. and as the Mariners in Peters ship hauing a greater draught than they were able to haile in, beckned to their companions to help them: so doe the Apostles call on the Prophets, and require their helpe for confirmation of the truth of God, that the more may be conuerted by them.Euery Ecclesi­astique teacher is bound to confirme his doctrine by Scripture. And their fact stands for a rule to teach vs that what­euer calling men pretend, they should confirme their do­ctrine by that which is written: a necessary ground to be holden in these dayes, wherein the name of the Church is abused to impugne the truth of the Church. The Apostles after the example of their Maister confirmed their doctrine by scripture.Acts. 17. 11. Saint Paul was content that the Beraeans should try his doctrine by the Scripture: what pertnesse then is it that the doctors of the Romish Church challenge to them­selues this singular exemption, as not to be iudged by the word: as though they themselues and not that which is writ­ten should be the warrant of their doctrine, and all men were bound to beleeue them fide implicita.

Againe,No booke be­tweene Mala­chie and Mat­thew to be re­ceiued for Ca­nonicall Scrip­ture. we are to marke here how that one place of holy scripture doth interpret and confirme another. Moses layes a ground to the Prophets, the Prophets expounds them and deliuers them clearer to the Apostles, the Apostles builds vpon them a plaine and perfect doctrine for the edifi­cation of Christs misticall body. The two Testaments are as the two lippes of the mouth of God, by which hee hath breathed out to vs his minde concerning his worship and our saluation. And it is to be marked that out of these bookes [Page 440] which the primitiue Church of old, & the reformed Church now, hath esteemed Apochrypha, neyther Iesus our Lord, nor any of his Apostles haue brought out any testimonie for confirmation of doctrine, and therefore those Bookes interiected betweene Malachie and Matthew are to be re­iected as an vncouth breath. Malachie endeth the old Te­stament,Mal. 3. 1. with a promise of the comming of the Angell: euen the new Eliah, who should goe before the face of our Lord to prepare his way, Iohn the Baptist, and Matthew beginneth the New Testament, with a narration of the ac­complishment of that Prophecie; but betweene these two the holy Ghost employed no pene-man of the holy O­racles.

For thy sake. Three things obseruedin this testimonie. In the testimonie wee haue three things: first, the greatnesse of the affliction of a Christian, when hee saith, we are slaine, subiect not onely to smaller crosses but to the greatest: Secondly, the continuance of their af­flictions, All the day long, that is, not in one age, but in all ages of the world hath it beene our lot: thirdly, the cause of their suffering, for thy sake.

It is necessary for our comfort that wee marke the foun­taine,The causes for which God sends affliction should bee marked. and from whence affliction proceedes to the Godly, for the ignorance thereof makes many to erre with the friends of Iob, and iudge wrong of the godly, as if they were stricken alway for their sinnes, when indeed they are not: wee are therefore to know that sometime affliction comes to the Godly for sinne past; sometime for sinne to come; sometime neyther for sinne past, nor sinne to come, but that the workes of God may be made manifest.

The first way afflictions to them whom the Lord lo­ueth are medicinall restoratiues,Afflictions laid on for sin past are medicinall restoratiues. by which they are wake­ned to recouer their health by repentance for those sinnes through which they haue become spiritually diseased: for howsoeuer the Lord giue loose reines to the children of wrath,Psal. 81. 12. and deliuers them vp to their owne hearts desire,Hos. 2. 6. yet will he hedge in with thrones the wayes of those whom he [Page 441] purposeth to saue, and will waken them by some sharp rod or other, when he feeth them sleeping in securitie; so taught hee Miriam by Lepros [...]e to leaue her murmuring; so wake­ned hee Ionas out of his sleepe by casting him into the sea; he cured Zachary of infidelitie by striking him with dumb­nesse; hee diuerted Paul from his euill course by blindnes: blessed is the man whom the Lord this way correcteth.

Sometime againe the Lord sends affliction,Afflictions laid on to preuent sin to come are wholesome preseruatiues. as preserua­tiues to his children to keepe them from sinne, whereunto hee seeth of their weaknesse they are ready to fall, if they be not preuented: and so hee sent an Angell of Sathan to buffet Paul, 2. Cor. 12. 7. not for any sinne he had done, but for a sinne that he might doe, least he should haue beene exalted out of measure.

And sometime the Lord layeth on affliction,But euery affli­ction is not laid on the godly for sinne neyther to correct sinnes past, nor to preuent sinnes to come, but that the workes of God may be made manifest, which our Sa­uiour plainely teacheth vs, when being demaunded concer­ning him that was borne blind, whether it was for his owne sinnes, or the sinnes of his Parents: aunswered it was for neyther of them,Iohn. 9. 3. but that the workes of God might be made manifest in him. And these workes of God manifested by affliction are of two sorts; for not onely his meruailous power and constant truth in preseruing and deliuering his owne Church in all troubles against the power, falshoode, and malice of the world, are manifested that all men may see, it is not by the arme of man, but by the power of God that his Church is continued vpon earth: but likewise these manifold graces of God, wrought secretly by his holy Spi­rit in the hearts of his children, are made manifest to the world, such as their constant faith; their inuincible loue to­ward God; their patience in the hardest sort of crosses. And vnto these kindes of afflictions doe wee referre that which here is spoken.

These afflictions which are for Gods sake, require these two things, comprised by the Apostle in these words, Faith [Page 442] and a good Conscience, 1 Tim. 1. 19 that is a good Religion and a good conuersation:Two things required in those afflictiōs which are suf­fered for Gods sake. though thy life be so good that it be vnreproue­able in the eyes of man, yet if thou be not found in the faith, thy suffering is not suffering for Gods cause; and albeit the Religion thou professest be good, if thy conuersation be euill, though thou wouldest giue thy body to be burnt for Religion, yet shall not thy suffering be suffering for Chists cause:1 Pet. 4. 15. Let none of you suffer as euill doers, but if any man suffer as a Christian, Cyprian de duplici mart. let him not be ashamed. Non suppliciū facit mar­tyrem sed causa: it is not the crosse makes the Martyr but the cause.

There hath beene no Heresie so grosse,That Gods Martirs may be knowne from Sathans Mar­tyrs. but some men haue beene bold to dye for it: which is not Christian forti­tude, but miserable hardnesse of heart. As the Lord Iesus hath his Apostles and Martyres, so Sathan hath his false A­postles and Martyrs. Martires Satanicae virtutis: and there­fore wee will conclude with Augustine, Aug. l. 1. con. Parmen. Epi. cap. 8. & 9. Non est ex passione certa Iustitia, it is not suffering that makes sure a cause to be righteous: Sed ex Iustitia gloriosa passio, but it is righte­ousnesse which makes suffering glorious.

For thy sake. It is common to al Christians to suffer with Christ, not so to suffer for him. It is common to all the Godly to suffer with Christ as yee heard before: but to suffer for Christ is not a honour communicated to them all; the rarer that it is, the more heartely should wee welcome it when God sends it. The Apostle reioyced in the bonds wherewith hee was bound for Christs cause: the golden chaines of earthly am­bassadours are nothing so honourable as chaines of yron which are worne for Christs cause. The Emperour Con­stantine honoured all the Fathers of the Counsell of Nice, but made most of those who had suffered for the cause of Christ; as in perticular, hee kissed the hole of Paphnutius eye, which had beene put out in time of trouble for Christs sake, yet did hee reuerence it as the most honourable and precious part of his body: no face so beautifull as that which is deformed; no man so rich as hee who hath sustained spo­liation of his goods,Heb. 10. 34. if it be for Christs sake, neyther is any [Page 443] death so glorious, as that which is sustained for his cause: Si enim beati qui moriuntur in Domino, multo magis qui pro Domino, for if they be blessed which dye in the Lord, much more blessed are they w [...]o dye for the Lord.

But now because no Christian is persecuted without some cause alleadged against him by his persecuters,How causes falsely preten­ded by the wic­ked takes not from the chri­stian this com­fort that he suf­fers for Gods sake. and that also in euery trouble his owne conscience saith that hee hath most iustly deserued it; how can hee haue this comfort that he suffers for Christs sake? The first is easily answered if we put a difference betweene the pretended and the true cause for which the wicked doe persecute vs. If Haman beare malice to Mordecay, for his sake hee will forge a crime a­gainst all the people of the Iewes: if Amazia can couer his hatred against Amos by pretending that Amos hath con­spired against the King: If the Princes of Darius enuy Da­niels preferment, they can delate him as a rebell to the kings proclamation: If Ieremie exhort the Iewes to goe out to the King of Babell, hee shall be accused as a confederate with the Chaldean. It is a common stratagem of Sathans to staine the glory of Gods Children in their sufferings with false pretended crimes, Vt qui conscientiae suae luce clarescunt, f [...]lsis rumoribus sordidentur, that they who are cleared by the light of their owne conscience may be defiled with false re­ports. Sed bene sibi conscius non debet falsis moueri, nec putare plus esse ponderis in alieno conuitio, quam in suo testimonio, but hee [...] who hath a good conscience ought not to be moued with false things, nor to thinke there is more waight in any other mans traducing, than is in his owne testimonie. Our comfort doth stand sure,Psal. 96. 4. if wee can say with Dauid: They hate me without a cause. Psal. 59. 3. And againe, They are gathered to­gether against mee not for mine offence, not for my sinne, O Lord. In suffering we must distinguish betweene that which men, & that which our owne consci­ence laies to our charge.

As for the other, the accusation of our conscience in trou­ble charging vs with sinnes which no man can lay to our charge, if wee will distinguish betweene the quarrell which conscience hath against vs, and that wherewith the wicked [Page 444] doe charge vs, it shall be manifest that the cause of our per­secution is our disagreement with them in an euill course, and not any sinne committed by vs against God, and so shall our comfort still remaine that vvee are sufferers for Christs sake.

We are killed. Death cannot hurt the man of God. How farre forth this killing extends our Sauiour doth teach vs, when hee sayes they are able to kill the body and doe no more.Mat. 10. 28. Qui pro Christo moriuntur ali­quid mortis accipiunt, Aug. de ciuit. dei. li. 13. c. 8. ne tot a contingat: they may cast downe this earthly tabernacle, but cannot hurt the man of God.

But here it is enquired seeing these godly ones were aliue when they sent vp this complaint vnto God,A godly man not troubled in his owne per­son is pertaker of Christs af­flictions by sympathie. how is it said they were slaine? To this I answere, that two manner of wayes are the godly pertakers of Christs afflictions, euen when they are not troubled in their owne persons: first by lympathie with others that are troubled; for as the head of the misticall body accounts himselfe persecuted when his members are persecuted, so among the liuely members ther­of the griefe and trouble of one, is the griefe and trouble of the rest.Rom. 12. 15 If we mourne with them that mournes, and re­member them who are in bonds as if wee were in bonds with them,Heb. 13. 3. we are pertakers of their sufferings: but now the want of this compassion in many who resting in their y [...]orie beds sorrowes not for Iosephs affliction,Amos. 6. 6. proues them to be but dead and rotten members.

Secondly,All true chri­stians are Mar­tyrs in affectiō. wee communicate with the affliction of our brethren, when in our affection wee are ready to suffer with them, if so it would please the Lord to employ vs; as they are Martyres in action, so will the Lord accept the others as Martyres in affection;Cyprian de dup. Martir. Deus enim non estimat quenquam ex euentu rerum sed ex affectu: for God esteemes not one by the euent of things,How their rea­dy will is ac­cepted as a deed, is decla­red in the ex­ample of Aqui­la & Priscilla. but by their affection: Non fraudabitur Martyrij gloria per quem non stetit quo minus Martyrium pe­regerit: hee shall not be defrauded of the glory of martyr­dome, in whose default it was not that he accomplished his Martyrdome: therefore Aquila & Priscilla are commended, [Page 445] that for the Apostles life they had laide downe their owne [...]eckes;Rom. 16. 4. their good-will being reckoned vnto them for a deede. But as Iacob hazarded some of his familie in the hands of Esau before others: so the Lord sends out some of his seruants to trouble before others. For the Lord is not so prodigall of the liues of his children, that at one time hee will hauock them all in the hands of the wicked: though he send some out to the tryall, he will reserue others to be as it were the seede of the Gospell.

All the day long. Persecuters in this last age are most miserable If we apply this testimonie to the whole Church, then this day shall be the whole course of time from the beginning to the end thereof. Earely in the mor­ning Cain began to persecute his brother, and euer since bloudy persecuters in all ages haue followed his way, but a­mong them all the persecuters of this last age, which is the euening, are most miserable: for all the blood shed since the dayes of Abell shall light vpon them. As in a good course his praise is greatest who is formost, so in an euill course his iudgement shall be greatest who comes hindmost, because he subscribes to the wickednesse of all those who hath gone before him.

But if otherwise we apply this testimonie to euery chri­stian,The whole time of our life is but a day of suffering. then this day must be called the whole time of our life, from our birth to our death; warning vs that in no age of our life we should promise to our selues immunitie from affliction:Reu. 3. 10. yet our comfort is, that the time of our trouble is here called a day,Or an houre of tentation. and in the Reuelation, the houre of tentation, because it is but short. That rebuke which our Sauiour gaue his Disciples when they were sleeping in the garden,Mat. 26. 40. could you not watch with me one houre? may serue as a checke vnto vs when wee faint in tentation; could yee not suffer with me one houre? Againe, seeing our trouble is short let vs not in it limit the holy one of Israell, to prescribe to the Lord the time of our deliuerance.With what patience wee should endure in suffering re­ferring the time of our de­liuerance to the Lord. O how may wee be ashamed of our impatience in trouble, when wee looke to Noah, who entring into the Arke at the Lords commande­ment, [Page 446] after hee had tarried a whole yeere in it, yet sought not to come put till the Lord commaunded him. And Io­seph the nourishing father of our Lord Iesus, when the An­gell commaunded him to goe to Aegipt, and said further vnto him tarte there till I tell thee, Mat. 2. 13. though Ioseph knew not when hee should come out of Aegipt the place of banish­ment, yet referring the time to the Lord, hee yeelded him­selfe obedient to the holy commandement. The Lord work in vs the like obedience of Faith.

And are counted. Worldings e­steeme christi­ans but vile persons, and what comfort wee haue a­gainst their contempt. This is added by way of amplifica­tion, we are not onely slaine, but slaine as if we vvere slaues nothing worth. Wicked men account the godly little worth, and therefore doe handle them in a vile manner; but shall we for that be discouraged? No, the Prince of our saluation was esteemed among men no more worth then thirtie pee­ces of siluer, and that for our sake: shall we then thinke euill for his sake to be counted lesse than the doung or clay wher vpon we tread?Mat. 26. 15. The Lord giue vs,1 Cor. 4. 13. true humilitie, that wee may be content to be despised of men that wee may be ap­proued of our God; he onely hath the ballance in his hands, what euer waight worldlings haue in the eyes of men, when the Lord beginnes to weigh them as hee did Beltasar, no honour, no riches, no kingdome, shall help them to hold out waight.

As sheepe for the slaughter. In what re­spects wickedment account the godly as sheepe. Wicked men accounts the godly slaughter sheepe, because they thinke nothing is lost when they are taken out of the way; yea also they reape a benefit thereby: a proofe whereof wee may see in the pri­mitiue Church; for when Famine, Pestilence and such like calamities were inflicted by God vpon the Empire for the contempt of his Gospell, the cause thereof was still imputed by men to the christians, and therefore they were persecuted to death, with no lesse opinion than that the putting them out of the way was to put the plagues of God from the whole Empire; yet did they not this way remedy the wrath due to their sinnes, but procured thereby either double [Page 447] stripes to themselues, or then were handled in the patience of God like vnto Oxen fed for the slaughter.

And here it shall not be vnprofitable to oppone the iudgement of the Lord concerning his children,How God also compares his children to sheepe, but in farre contrary respects. 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 beastes, that haue either teeth in their 1 head, pawes in their feete, or poyson in their bowels to powre out when they are offended: secondly, for their pa­tience,2 whereas other beasts being beaten vtter vnruly and rowting voyces, they are dumbe before their shearers, yea when they are iniured are farre from reuenge.Cyprian de simp. prael. The sheepe of Christ (saith Cyprian) hath not the bloudy teeth of Wolues, crueltie is an argument of bastard religion: and thirdly, for 3 their vtilitie, for they do not onely giue their milk 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 voide of innocencie, wise to do euill, voide of patience, not acquainted with the yoke, void of charitie, being like that barren tree which 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 an 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 we are more then conquerours, that is, victors out of all doubt.

[Page 448] In all these things. The Christian compared to a rock in the sea▪ Then yee may perceiue that vnto all those crosses enumerated before the christian man is subiect: hee is not vnproperly compared to a Rock in the sea, which being beaten on euery side vvith vvaues raysed by the wind, yet stands vnmoueable, vnbroken it selfe, breakes them that assaults it.

Againe yee see that the Apostle who speaking of the estate of christians vpon earth,In death chri­stians are con­querours. sayd before wee are slaine all the day long, saith now, we are more then conquerours: strange it is that hee who is slaine should be a conquerour; but so it is, the christian battell euery way is meruailous, pa [...]tly be­cause it is foughten within and against himselfe, and partly because then is hee a conquerour, when [...]ee seemes to be vanquished, being the member of that head who obtayned greatest victory vvhen hee suffered most shamefull death.A christian is not a single man standing by himselfe but a man incorpo­rate in Christ.

Through him that loued vs. The Apostle doth so giue comfort to the christian that he reserues the glory vnto the Lord, the strength whereby we preuaile is from him that loued vs, not from 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, vvho at the voyce of a Damsell denyed 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 enimies, 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 wee haue first to learne,A Christian may be assured of his saluation in this life, con­trary to the do­ctrine of papists that a Christian man in this life may be perswaded of his saluation, neyther is it to be accounted presumption, for as much as in so do­ing hee leanes not vpon himselfe, but vpon the word and promise of God, which the Lord hath confirmed by an oath, that hee 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 who 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 hee hath repentance and faith, as hee who hath in his hand a iewell knowes that he hath i [...]; 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 where the Lord Iesus dwelleth by his Spirit, hee makes himselfe knowne to them in whom hee [Page 450] dwelleth,This is proued from the nature of the holy spi­rit whom the Christian hath receiued. according to that Know ye not that Christ is in you except ye be reprobates? and these names giuen to the holy Spirit of Adoption doth also confirme the same truth: for hee is called the Seale, the Witnesse, & earnest penny of God, which names hee receiues from his effects and operations which hee workes in them to whom hee is giuen:2. Cor. 13. 5. eyther therfore 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 deny:Rom. 8. 16. for what is this to say that a man hath the Seale,2. Cor. 1. 22. 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 which I haue said discourage them who are of weake consciences,Comfort for the godly whē they cannot finde this assu­rance. let them know that this assu­rance of saluation doth not alway continue with the Chri­stian in a like measure: for here wee doe so beleeue, that we want not our owne vnbeleife, and albeit our faith when it is in the full strength ouer-comes all doubting, yet is it often­times so weake, that it is againe disquieted with doubting, for which if we pray instantly with the Father of that child, Lord I beleeue, Mark. [...]. 24. but helpe my vnbeliefe, wee may be sure at length Faith shall ouercome: and thus farre teach we con­cerning the assurance which the Christian man hath of his saluation.

But as for that Religion which teacheth doubtings,A good religi­on may haue doubting, but it is an euill re­ligion which leaues men in doubt. and pronounceth them accursed who hold that a man may be assured of saluation, wee accurse it as a doctrine enimie to Faith and Saluation; such as is the doctrine of the counsell of Trent, Si quis dixerit hominem renatum teneri ex side ad credendum se certo esse ex numero praedestinatorum, anathema sit. Sess. 6. cant. 15. It is strange to see that where they teach a man is able to fulfill the whole Law of God, and by his workes to merit eternall life, yet they accurse him, if hee say hee is sure to be saued: so directly doth one point of their false doctrine impugne another. But indeed it is no meruaile if their [Page 451] Religion can yeeld no comfort nor certaintie of saluation to the weary conscience, because they draw men from off the foundation Iesus Christ, in whom onely it is promised that wee shall finde rest to our soules,Mat. 11. 29. and would make vs to leane vpon rotten foundations, such as the merit of Masses, the vertue of our workes,Why Papistry cannot make a man sure of sal­uation. and humane satisfaction; and be­cause all these cannot yet satisfie the doubting consciences of men, they suspend them with a vaine hope of greater comfort which they shall finde in their forged and comfort­lesse Purgatorie: thus doe they hold the poore people com­fortlesse both in life and in death. But as for vs wee will a­bide on the rocke, renouncing all purgation, but the purga­tion of his bloud;It is not pre­sumption, but faith to shew what we haue receiued. wee will content our selues with Iesus Christ, in whom the Father is well pleased, that in him we may finde rest to our soules, which neyther in our selues, nor in any other creature shall wee euer be able to finde. Let them call it Presumption,Aug. ser. 28. Non arrogantia est, sed fides praedicare quod acceperis, non superbia est, sed deuotio, it is not presumption but Faith: or otherwise if wee say▪ vnto him who hath begotten vs by the lawer of regeneration, Pater, bona praesumptio est, Father, this said Augustine is a good presumption.Bernard in Septuag. And to the same effect said Bernard, Propter hoc data sunt signa quaedam manifesta salutis, vt indubitabile sit [...]um esse de numero Electorum in quo ea signa permanserint, This is the truth of God agreeable to Scripture and aun­cie [...]t Fathers which wee doe affirme, howeuer they doe ac­curse it.

That neyther life. Vanitie of worldly plea­sures discouered By life vve are to vnderstand the plea­sures of this life, strong tentations indeed: for in the hearts of many they preuaile against the loue of God: that we may learne to despise them, and to count with the Apostle, all things to be doung in regard of Iesus, let vs looke vnto those two things which discouers vnto vs the vani [...]e of worldly pleasures:The abundāce of them makes thē loath some. first, they are most loathsome to them, who haue 1 them in greatest abundance, and a [...]e most admired of those who haue them not. A proofe of this we haue in Salomon, [Page 452] who wanted nothing delectable vnder the Sunne,Eccles. 2. 10. yet by the very vse of them, he found the vanitie of them, and was moued to abhorre them. It is far otherwise with heauenly pleasures, the more we tast of them, the more wee esteeme of them, hungring still for more, we cannot be satisfied with that which wee haue gotten already.

2 Secondly,If they be con­tinuall they be­come painfull. worldly pleasures are of this nature, that if they be continued without intermission they turn into pains; therefore is it that those same things which now we choose for recreation, incontinently they become wearisome vnto vs, and wee cast them away, so that it is not so much by themselues, as by the change of them that we are delighted, Sola vicessitudine recreamur: being weary of walking, we re­fresh our selues with sitting; againe being vveary of fitting, we rise to refresh our selues with walking, and so fareth it with all the recreations of this life, being continuall they be­come wearisome. So oft therefore as Sathan by worldly pleasures would steale away our hearts from the loue of God, let vs consider how vaine and small a pleasure it is vvhich he would giue vs, in respect of that vnspeakeable ioy which he would take from vs.

Nor death. Remembrance of death profi­table to keepe vs vncorrupted with the plea­sures of this life By death vvee vnderstand not onely death it selfe, but all those paines that goe before it, and terrou [...]s which accompanie it. There vvas neuer life so long, but it hath beene concluded by death: no life so pleasant but the paines of death shall swallow vp all the pleasures therof. As the seauen leane Kine deuoured the seauen fat, & the seauen yeares of famine consumed the fruit of seauen yeares of plenty: so shall the dolours and terrours of death eate vp all the pleasures and delectations of this vvretched life. If vve suffer the pleasures of this life to bewitch vs, be sure the terrours of death shall confound vs. It were therefore good that as Ioseph of Aramathia had his sepulcher in his Gar­den, so vvee season all the pleasures of our life with re­membrance of our death, this is summa Philosophia.

[Page 453] Yet our comfort is,Comfort for the godly a­gainst death. that if wee liue in Christ, no terror of death can seperate vs from him; yea, death conioynes vs neerer to the Lord Iesus then wee were before: wee see oft­times by experience that the children of God haue so tri­umphed in the very dolours of death, and reioyced in the sense of Gods loue, that they haue forgot all their bodily paines. As the top of mount Pisgah,Deut. 34. 1. was to Moses the place of his death, and the first place, wherein euer hee got a sight of Canaan, so shall death be to the children of God, where we lay downe the sight of this world, there shall wee take vp the sight of eternall life, which shall neuer be taken from vs.

Nor Angels. Reprobate An­gels how they are God mes­sengers and to what end. By Angels here I vnderstand not elect Angels, for they are not enimies to vs but ministring spirits for our saluation, but reprobate Angels: for these names of Angels, principalities and powers are common both to good and euill Angels. And they are so called partly from the power which God hath lent them, and partly from the mes­sage vvherein hee imployes them: for sometime they are sent out as messengers of his wrath to punish the wicked; and so an euill spirit was sent from the Lord to punish Saul: 1 Sam. 16. 14 and sometime to exercise the godly; and so an Angell of Sa­than was sent to buffet the Apostle Paul for his humiliati­on:2. Cor. 12. 7. we are not exempted from their tempting, but praysed be God,Two sorts of Sathans ope­ration.. we are exempted from their tyrannie & dominion. Their working in regard of the wicked is [...], the efficacie of errour; for the Lord hath giuen them vp in­to the hands of Sathan: but their working in regard of the godly is but [...], tentation. Alwayes seeing so long as we liue wee must wrestle against so strong enimies, let vs watch and be sober;Eph. 6. 11. let vs stand with the compleat armour of God vpon vs.In Christ we are restored to a better estate, thā that which Adam had in Paradise,

Againe we mark here how that our estate in Christ is bet­ter than the estate of Adam by his first creation; for then an apostate Angell drew Adam to an apostasie also from God, [Page 454] but now no Angell is able to seperate vs from the loue of God; the reason is, the couenant which God made with Adam was without a mediatour; hee had the keeping of his owne saluation in his owne hand: but the couenant of grace with vs is bound vp in the mediator Christ Iesus,Iohn. 17. 12. to whom the Father hath committed vs, that hee might redeeme and saue vs; hee hath taken vs into his hand and none are able to take vs from him; our saluation depends not on our selues, it is not in our keeping but in his, and therefore is it most certaine.

Principalities nor powers. How names of power are gi­uen to repro­bate Angels. These names are not to terri­fie or astray vs, seeing as I said these reprobate Angels haue no power but that which is lent and limited of God. Therefore Saint Iude saith that they are reserued in chaines vnder darknesse: Iude. ver. 6. and here for our comfort we are to consider how that there are two chaines wherewith they are bound, and other two wherewith they are tormented: the first chaine that bindes them is their owne nature: the second is Gods prouidence: the first restraines them that they can­not doe the euill which they would;Sathan bound with three chaines. the second restraineth them that they doe not the euill which they can: Sa­than being a naturall creature is bounded within the com­passe of nature, his insatiable malice would doe much more euill than by nature he is able to performe, for aboue or con­trary to nature can hee worke nothing: and againe many euils is hee able to doe by naturall meanes, which the pr [...]ui­dence of God permits him not to doe. The tormenting chaines which are vpon him, are an euill conscience, and the wrath of God: for as he growes in euill doing so grow­eth his conscience worse and worse, and the wrath of God accordingly encreaseth vpon him, with which two he is con­tinually tormented.

Nor things present, nor things to come. In our Christi­an warfare our greatest battell is the last. This is a great am­plification of our suretie, that neyther present euils inflicted vpon vs, nor any euill to come, can seperate vs from the loue [Page 455] of God. And hereof wee are warned that all our battailes are neyther present nor past, some of them are to come; let vs not waxe secure because of our fore-past victories. When Israell came out of Egipt one nation followed them to pur­sue them, but when they [...]passed Iordan seauen nations came against them: sure it is our hindmost battaile will be the heauiest, and our last tentation greatest; the horrour of hell, the rottennesse of the graue, the conscience of sinnes past, the dolours of present death, all standing vp at one time to impugne our faith, but shall not be able to seperate vs from that loue of God wherein stands our life.

Againe wee are taught here that Christians are sure of perseuerance,Christians are sure of perse­uerance. nothing to come can seperate vs from the loue of God: this is proued first from the nature of GOD who is faithfull, and will confirme vs vnto the end, perfect­ing that which hee hath begunne in vs:Philip. 1. 6. secondly, from the nature of the seede whereof wee are begotten againe, for it is immortall: thirdly, from the nature of that life which by that seed is communicated to vs, it is the life of Christ which is not now any more subiect vnto death.

Neyther height nor depth. Sathan hath two armes whereby he wrestles, the one is pre­sumption. By these I vnderstand Sathan hath two manner of wayes by which he wrestles against men: some he mounts on the chariot of presumption; others hee cast [...] downe into the deepe of desperation: by prosperitie hee puffes vp many to make their fall the more shamefull, those tentations which he vsed against our blessed Sauiour doe wee think that hee will spare them against other men?Mat. 4. 5. hee set him vp vpon the pinnacle of the temple,How Sathan tempts to pre­sumption. of purpose if he could to haue throwne him downe: and againe tooke him vp to the top of an high mountaine, where making a shew to him of worldly kingdomes, hee promised to giue them if hee would fall downe and worship him: and albeit with these tentations hee did not preuaile against our bles­sed Sauiour, yet how many in this world are daily be­witched with them, that without any refusall they fall down [Page 456] and worship him. But as Simon Magus while he assayed to flye from the top of the capitall vp into heauen, was throwne downe to his destruction: so shall the prosperiti [...] of those men bee their ruine, and their high estate as a pinnacle whereupon they shall not continue. Happy is the man whose heart is not exalted against God by any preferment that can come to him vpon the face of the earth: for hee who rising in dignitie riseth also in pride against the Lord, is raised vp as Pharaoh was, that God may declare his power in casting him downe.

2 Nor depth. His other arme is desperation. The other sort of Sathans tentations tend vnto desperation: whom hee seeth hee cannot puffe vp, hee doth what hee can to cast downe, by feares, perturba­tions, vvrong conceptions, but our comfort is both by the Apostles testimonie, and our owne experience, wee may be cast downe, 2. Cor. 4. 9. but wee cannot perish.

Nor any other creature. No man is sure to continue in his estate but the Christian. Now in the ende the Apostle doth draw his speach to the height, his confidence is so great, that not being content with the enumeration of ad­uersaries which hee hath made, hee defieth yet all other whatsoeuer, if any other be: for hee speaketh this by way of supposition, if there be yet any other creature than those whom I haue named, I am sure be what they will, they cannot seperate vs from the loue of Christ. He [...]e in the last roome wee doe obserue the surety of a Christi­an aboue all other men in the world; onely the Christian is sure his estate shall neuer be changed. Worldlings may thinke with Babell in her prosperitie,Esa. 47. 7. I shall neuer be mo­ued, Luke. 12. 19. and with the rich. Glutton promise to themselues many yeeres to come,No worldling shall abide in the state wher­in now hee stands. but they shall be deceiued, none of them shall continue in that slate wherein presently they stand, the Lord shall driue them from their station as it were with wheeles, and shall roll them like a ball as hee threatned to Shebna. Esay. 22. 18. Pharaoh his pompe shall perish in the redde sea: Nebuchadnezzar shall be changed from a [Page 457] Monarch of men vnto a companion of Beasts: Manasses from the Pallace shall goe to the Prison, and all the men of the world shall goe from the house to the graue; their beautie and royall pompe shall consume as a Moth, one­ly the Christian shall stand for euer in that happy vnion and fellowship with GOD; this is the state of the Chri­stian, this is his life, this is his glory, and from it nothing present nor to come, shall euer be able to trans­change him. Euerlasting praise therefore be to the Lord our God through Iesus Christ. Amen.