THE whole Scripture is giuen by di­uine 2. Tim. 3. 16. inspiration, and is profitable to teach, improue, correct, and instruct in righteousnesse, that the man of God may be absolute, being made perfect A commenda­tion of holy Scripture. Ambrose. off. lib. 1. cap. 32. Basil in ali­quot scriptu­rae locos. vnto all good workes. It is a banquet of heauenly wisedome, saith Am­brose, Conuiuium sapientiae, singuit libri, singula sunt fercula. It is com­pared by Basil to an Apothecaries shop, in which are so many sundry sorts of medicaments; that euery man may haue that which is conuenient for his disease. Nullus enim est hominum morbus, cui scriptura praesens remedium non sup­peditet: Cyp. de dupli­ci martirio. for there is no sicknes of man, whereunto the scrip­ture furnishes not a present remedy. And yet as among the [Page 2] works of God, there is a difference, and some of them moreSome books of holy Scripture meeter for vs, then others are August. de temp. s [...]r. 4 [...]. clearely then others declares the glorie of God, so it is also among his holy writs, they breathe all out one truth by a most sweet harmonie, diuinae enim lectiones ita sibi connectun­tur, tanquam vna sit lectio, quia omnes ex vno ore precedunt: yet ye shall [...]inde 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 he mounts high aboue vs, as it were with the wings of an Eagle. And the Lord hath le [...]t 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 Sam [...] ­ritan the Lord Iesus, pharmaca morbo nostro conuenientia, such medicines as are meet for our maladie.

Among all the bookes of the olde Testament, most fre­quentWhy among the Epistles this to the Ro­manes is first. Ierom. Epist. ad Paulm. 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, 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 knot 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 for the connexion of this Chapter with the former,Two parts of this Chapter, the first con­taines comfort against sinne: The second, comfort a­gainst the crosse. wee are to know that it is a conclusion of the fore-going Treatise of Iustification. Wherein the Apostle summarily collects the excellent state of a Christian, iustified by faith in Christ Iesus▪ declaring it to be 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 worke for the best vnto him. And because there are only two euils [Page 3] 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, we 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, isThis order of the Apostle is manifest out of his owne con­clusion. euident out of his owne conclusion, set downe from the 31. verse, to the end: wherein he drawes all that he hath spoken in this Chapter to a short summe, contayning the glorious triumph of a Christian ouer all his enemies. The triumph is first set downe generally, verse 31. What shall we then say Rom. 8. 31. to these things, if God be with vs, who can be against vs? &c. This generall incontinent he parts in two, there is (saith he) but two things may hurt vs, either Sinne, or Affliction. As to Sinne, he triumphs against it, verse 33. and 34. Who shall vers. 33. 34. 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 ver. 35. the loue of Christ? shall tribulation, 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 we are more then 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 and stay vs with the slagons of his Wine, to comfort vs with his Cant. 2. 4. Apples, to strengthen vs with his hid Manna, and to make vs Cant. 5. 1. merrie with that Milke and Honey which our immortall hus­band Iesus Christ, hath prouided for vs, to sustaine vs, that we saint not through our manifold tentations that compasse vs in this barren wildernesse.

We come then to the first part of the Chapter: whereinSubdiuision of the first part. the Apostle keepes this order First, he sets downe a generall proposition of comfort, belonging to the iustified man. Se­condly, he subioynes a confirmation thereof. Thirdly, he explanes his reason of confirmation: and fourthly, applies it; 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, Verse 1. first, he points at the comfort; Now then there is no 1 Proposition. 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. [Now then.] This is a relatiue to his former dis­course,Coherence of this Chapter with the for­mer. and is (as I haue said) a Conclusion, inferred vpon that which goeth before. Seeing we are iustified by Faith in Iesus Christ, and are now no more vnder the Law, but vnder Grace; seeing we are buried 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 gloryingThe Apostles former lamen­tation turned into a triumph. against the remanents of sinne, the sense whereof, in the end of the last Chapter made him burst out into 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 somtime 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, seeing the bright shining glorie of Christ were rauished with ioy, but incontinentMath. 17. 2. 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, and set our sinnes in order before vs, wee arePsal. 50. 21. sore troubled. As the troubles we haue in this life are not without comforts; Blessed be God the Father of our Lord 2. Cor. 1. 3. Iesus, the Father of mercies, and God of all comfort, who com­forts 1. Pet. 1. 3. 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 reserued for vs in heauen: the other of our manifold tentations, 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 by experience finde in themselues. Pascimur Bernard. 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 Psal. 125. 3. to lie vpon the back of the righteous, least they put out their hand to wickednesse, will farre lesse suffer his owne terrours conti­nually to oppresse our consciences, least we faint & dispaire:Hose. 6. 2. though he wound vs, he will binde vs vp againe, after two daies he will reuiue 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 crie woe is me, sometime the Lord will put a song of thanksgiuing into his mouth, & make him to reioyce: thus, de aduersis & Chrisost. in Mat. [...]om. prosperis admirabili virtute vitam Sanctorum contexuit Deus. The life of a Christian may be compared to a webbe, so [Page 6] meruailously mixed and wouen of comfort and trouble, byThe life of a Christian is a mixed webbe, wrought of trouble and comfort. 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 with manifold comforts. And this haue we marked vpon the coherence of the begin­ning of this Chapter, with the end of the former.

Now in these words it is to be obserued, the Apostle saiesPapist wrong­fully collect here, that there is no sinne, or damnable act in them who are in Christ. not, there is no sinne in them who are in Christ; but he saith, there is no condemnation to them: hee hath confessed be­fore that he did the euill which he would not, and that hee saw a law in his members rebelling against the law of his minde, but now he 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 Aquinas, Caie­tane, on this place. est damnabile in illis qui sunt in Christo, nullus actus quo mere­amur damnari: that in them who are in 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? we shall still confesse our guiltinesse, 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 Christ. Surely our righteousnesse in this life, consists rather in the remission of sinnes, then in the perfection of vertue. Ne quis sibi, quasi innocens placeat, cum Cyprian orat. dom. innocens nemo sit, & se ext [...]ll [...]ndo plus percat, 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 daylie, while as euery day he is commaunded to pray for remis­sion of sinnes; but this errour we shall God willing further improue hereafter.

In the meane time for our comfort let vs consider, thatReasons why the Lord suf­fers sin to re­maine in the iustified man. Aug. in Ioan. tract. 41. albeit the Lord, when he iustified vs, might haue vtterlie 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: the first is, for the exercise of our faith, Peccata quorum reatum Soluit Deus, ne post hanc vitam obsint, ma­nere tamen voluit ad certamen fidei; these sinnes (saith Au­gustine)1 For the exer­cise of our Faith. 2. Tim. 2. 5. the guiltinesse whereof God hath loosed, that they should not hurt vs in the life to come, he will haue to re­maine for the exercise of our faith. No man is crowned, ex­cept he striue as he ought, and therefore the Lord who hath prepared for vs a Crowne, and hath put vpon vs his com­pleat armour, hath also suffered some enemies 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 or not, they would keepe the way of the Lord to walke in it.

Secondly, some life of sinne is left in vs for our instru­ction, that we may know the better how farre we are ob­lieged2 For our instru­ction, that we may know what benefite we haue by Christ. to Gods mercy, & how excellent is that deliuerance which we haue by Iesus Christ. Nulla quidem est condem­natio his qui sunt in Christo, tamen ad humiliandos nos pec­catū adhuc patitur viuere in nobis, & grauiter nos affligere, vt Bernard. sentiamus 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 we felt how powerfull [Page 8] sinne is of it selfe to ouer-rule vs, wee could neuer haue knowne that vile bondage and seruitude of sinne, vnder which we lay by nature, nor that excellent Grace of Christ, by which we haue gotten deliuerance. And therefore so oft as we are troubled with our inhabitant corruption, we are to consider that if the remanents of the old man breed in vs such strong and restlesse tentations, how would it tyrannize ouer vs if it were liuing in the full vigour and strength thereof? that so wee may praise and magnifie that sauing Grace of the Lord Iesus, which hath freed vs from so intol­lerable a tyrannie.

Thirdly, the Lord hath done this for his owne greater3 For the greater glory of God, and Sathans greater confu­sion. glory, like vnto those Victors in battaile, who albeit they may, yet will not put all their enemies 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 honor of theirIosh. 10. 23. Conquerors. When Ioshua had discomfited those fiue Kings who made warre against Gibeon, hee would not slay them in the battaile, but enclosed 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, he caused his Captaines and chiefe men of warre, to tread vpon the necks of those Kings, to assure them that after the same man­ner the Lord should subdue all the rest of their enemies vn­der them. And so our Captaine and mighty conqueror, the Lord Iesus, hath by himselfe obtained vnto vs victorie ouer all our enemies, those Kings which besieged Gibeon are turned to slight, those inordinate affections, which held vs Captiues before, are now by his power captiued of vs, they are closed vp within vs (as in a Caue) where they remaine with some life, but restrained of their former libertie and power: and we rest assured, that when the battaile shall be finished, our Lord Iesus shall altogether spoyle them of their life: The God of peace shall shortly tread Sathan vnder Rom. 16. 20. our feete. Then Goliah being ouercome, his Armie of the [Page 9] Philistines shall flie, and no inordinate desire shall be left within vs. Thus we see how the Lord permits his enemie to liue and will not (fully) torment him before the time: it is not because he wants power to subdue him, sed vt [...]o magis Ciril. Catech. 8. confundatur, but that so much the more he may confound him. When as all the warriours of God, as well those who are to come in the last age of the world, as those who were in the fore-front of the battaile, haue foughten against him, and ouercome him, then shall the Lo [...]d Iesus put all his1. Cor. 15. 25. enemies vnder his feet. Yea, euen now in the very time of the conflict is Sathan wonderfully confounded in this, thatHow Sathan is daily confoun­ded in the god­ly. 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 ther­with, but he 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 he can doe, there remaines in them a seed of life which cannot be destroyed?

But that the greatnesse of this benefite which wee haueChristians are not exempted from the con­demnatory sen­tence of men. by Iesus Christ, 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 hee absolueth or condemneth. As for mans condemnation▪ we are not exempted from it. Daniel condemned for a Rebell: Ioseph condemned for an Adulte­rer: Io [...] condemned of his friends for an Hypocrit: our Sa­uiour condemned for an Enemie to C [...]sar: his Disciples condemned and iudged worthy of stripes, stand as so many examples to confirme vs, that we faint not when we are con­demned of men: yea, with the Apostle we must learne to passe little for mans iudgement, and striue in a good con­science to be approued of God: for sure the Lord will not [Page 10] peruert iudgement, it is farre from the Iudge of all the world to doe vnrighteously: he will at the last plead the cause of his Seruants, and bring their righteousnesse to light.

This condemnation then from which wee are deliue­red,But from the condemnatory sentence of God. is the sentence of God th righteous Iudge, by which finding man guiltie of sinne, for sinne, he adiudgeth him vnto eternall damnation: from this all they, who are in Christ are deliuered: He that beleeueth in him who sent Iohn. 5. 24. mee hath euerlasting▪ life, and shall not come into condem­nation, but hath passed from death to life. In this condem­nationThree sundry times the Lord keepes against the wicked in the processe of their condem­nation. Psal. 50. 5. the Lord proceeds at three sundry dyats against the wicked. First, he 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 wicked in his owne Conscience: For the Lord iudgeth the righteous, and him that contemn [...]th God euery day. After1 The first is kept against them in the Iustice Court of their owne Conscience. sinne committed by him, there ariseth in his Conscience accusing thoughts, and there is a sentence within him, giuen out against him. The Apostle speakes it of Here­tikes, one sort of vvicked men; and is it true in them all, they sinne, being damned of their owne selues, [...], by themselues Iudgement is giuen out against themselues: which sentence albeit euery wicked man doe not marke, the voyce of their disordered affections some­time being so loud, that they heare not the condemnato­rie 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, which howsoeuer in time of their securi­tie they labour to smoother, and quench by externall de­lights, yet at the length affection shall be silenced, and Conscience shall pronounce sentence against them with so shrill a voyce that their deafest care shall heare it. This, [Page 11] I haue marked, that we may learne not to esteeme lightly the Iudgement of our Conscience, but that so oft as wee are condemned by it, wee may make our refuge to the throne of Grace to seeke mercie; For if Conscience con­demne 1. Ioh. 3. 20. vs, God is greater then the Conscience, and will much more condemne vs. Ascendat ita (que) homo tribunal mentis suae, Aug. hom. 50 si timet 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 time of iudgement, which the Lord keepes2 The second is kept against them in the houre of death. against the wicked, 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 ther­fore 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 yeares, is not the day of thy particular iudgement at hand, vnto which thou shalt be drawne sodainely, and perforce, in the midst of thy deceiuing imaginations thou shalt be 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 hee 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 wee be found in the day of iudgement. In quo enim quem (que) Aug. epist. ad Hesych. inuenerit suus nouissimus dies, in hoc cum comprehendet mun­dinouissimus dies, quia qualis in die isto quisque moritur, talis [Page 12] in die illo iudicabitur; and euery man in the last day shall be iudged to be such as he is when he 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.

But the third dyat of iudgement shall be most fearefull,3 The third dyat shall be kept against them in the day of generall iudge­ment. when all the wicked being gathered together in one shall be condemned in that high and supreame court of iustice, which the Lord shall hold vpon all that euer took▪ life; then shall the full measure of the wrath of God be powred vp­on all those who are not in Christ Iesus, both in soule and body they shall be punished with euerlasting perditi­on. This iudgement shall be most equitable: for when that Ancient of dayes, shal sit down vpon his white throne, before whose face heauen and earth shall flee away, andDan. 12. 6. when the Sea, and the Earth, hath rendred vp their dead, then the bookes shall be opened, according to which he shallReuel. 10. 8. proceed vnto iudgement. And the bookes are two: theThis iudgemēt shall proceede, by the bookes of Law, and Conscience. booke of the law, which shewed to a man what he should doe; and the booke of Conscience, which shewed him what hee hath done; by those shall the wicked man be iudged, and he shall not be able to make exception against any of them: against the booke of the law, hee shall be able to speake nothing: for the Commandements of the Lord are Psal. 19. 9. pure, and righteous altogether. And as for the booke of con­science, thou canst not denye it, the Lord shall not iudge thee by another 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, the iudgement shallHow the wic­ked shall be conuicted by the booke of the Law. proceede 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 heart of euery man; [...]or equity 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, who gaue it, but vnto man who recei­ued it. And for holinesse, euery precept of the law, when God proclaimed it on mount Sinai, was assisted with a thousand of his Saints, as witnesses of the holinesse thereof: all these circumstances doe aggrauate the waight of that iudgement which the law shall giue out against the trans­gressors thereof. Then from the Law iudgement shall pro­ceedeHow they shal be conuicted by the booke of conscience. 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 particular 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 faslie to Iob, thy owne mouth and not I Iob. 15. 6. condemnes thee; but most iustly shall the ruler of the world lay it vpon the wicked, out of thy owne mouth I iudge thee, Luke. 19. 22. O thou euill and vnfaithfull seruant, the voyce of thine own conscience, and no other shall condemne thee

And as this condemnation will be most righteous, soThis iudgmēt shall also be most terrible. shall it be also most fearefull, not onely in regard of the manner of the Lords proceeding in that last iudgement, but chiefly in regard of that irreuocable sentence of dam­nation,Exod. 19. 16. which shall be executed without delay. The LawMoses trem­bled for feare at the giuing of the law, what will the wic­ked doe at the execution ther­of? was giuen with Thunders and Lightnings, and a thicke cloud vpon the mount, with an exceeding loud 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? the Heauens shall passe away with aReuel. 6. 14. 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? Then shall the Kings of the Earth, and the great men, and the Reu. 6. 15. rich m [...]n, 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 be giuen out, they shall crie 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, Depart from me yee cursed into euerlasting fire, prepared Mat. 25. 41. for the Diuell and his Angels; O how shall the terror 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 com­mands it to depart, and by his power banishes it from his presence? O man wilt thou consider in time, who shall re­ceiueRemembrance of this last iudg­ment, is a pre­seruatiue a­gainst sinne. thee when God casts thee out from his face? or who shall pittie and be able to comfort thee, when God shall persecute thee with his wrath? assure thy selfe euery crea­ture shall refuse her comfort to thee, if a drop of cold water might be a reliefe vnto thee thou shalt not get it. Happie therefore are they who in time resolue themselues with Peter, Lord whither away shall we goe from thee, thou hast Math. 10. the words 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, Goe to the Gods whom ye haue serued. Your whole life was but aIud. 10. 14. Math. 25. 41. turning backe from me, now therefore depart from me, and whither? into fire: and what fire? euerlasting fire: and with [Page 15] whom? with the Diuell and his Angels: thou hast forsa­ken me, thou hast followed them, goe thy way with them, a companion of their torment. O fearefull sentence! Quae Augustine. cum ita sint bene nobis [...]um ag [...]r [...]tur, si i [...]m nunc sic nos paeni­teret super malis nostris, q [...]om [...]do tunc sine vllo remedio pae­nitebit. It were good therefore, sayes Augustine, if now 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 will shed teares aboundantly, but they shall be fruit­lesse.

And if all this cannot waken thee to goe to the LordThe day before the last iudge­ment Mercie shall be offered, but none after it. Iesus vpon the feete of faith and repentance, that in him thou mayest be deliuered from this fearefull damnation, yet remember that seeing this iudgement is supreame and the last, from which will be 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 maist 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 be preached to the penitent and beleeuers by the Gospell, but from the time that once the sentence is giuen out, there shall neuer be more offering of mercie; the doore shall be closed, though the wicked crie for mercie, and with Esau seeke the blessing with many teares, yet shall they neuer finde it.

Of all this now it is euident, what an excellent benefitBy Christ wee haue deliue­rance from this threefold con­demnation. wee haue by Iesus Christ, in that wee are deliuered from this three-fold condemnation. For first, being iustified by faith, we haue peace with 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, Come to me thou Mat. 25. 21. [Page 16] faithfull seruant, &c. This night thou shalt be with mee in pa­radise. Marke. 23. 43. Math. 25. 34. Come, and inherit the kingdome prepared for you. Till then our peace is not alway without perturbation, our ioyYet our peace and ioy are not perfect in this life, and why. not without heauinesse, nor our confidence without feare; yea in our best estate we liue vnder expectation of a better. For the iudgement of conscience, suppose it be diuine, yet it is not supreme nor absolutely perfect, because the light we haue to informe conscience is but in part. If thy con­science be euill and accuse thee, it cannot accuse thee of all the euill which is in thee, for, if our conscience condemne vs, 1. Iohn 3. 20. God is greater then our conscience, and will much more con­demne. Deus scit in nobis qu [...]d ipsi nes [...]s. God knowethAug. in Ioan. tract. 42. that in vs which we know not our selues. And if thy con­science be good, and excuse thee, yet can it not beare record of all the good which God by the Spirit of Grace hath wrought in thee. And therefore for our comfort may wee turne that sentence, if our conscience excuse vs, God is grea­ter then our conscience, and will much more excuse vs. And hereof it commeth, that our conscience can neither haue perfect nor perpetuall rest in this life, because (as is said) it dependeth and looketh alwayes for that supreme and abso­lutory sentence of the highest Iudicator: yet so much assu­rance haue wee, and that vpon most certaine grounds, (whereof we will speake God willing hereafter) as makes vs in our greatest tribulations to reioyce, vnder the hope of the glorie of God.

And herein hath the Lord magnified his meruailous mercyes towards vs, in that he hath not onely set vs freeA great com­fort, that the Christian knowes before hand the sen­tence to be pronounced vpon him. from condemnation, but hath also forewarned vs, before we come to iudgement, that we shall not be condemned. Yea, so tender a regard hath the Lord of vs, that in his last and supreame Court, sentence of absolution shall first be pro­nounced vpon his children, before that sentence of cōdem­nation be giuen out against the reprobate, that the Godly finding themselues in surety, should not be discouraged to heare the fearfull reiection of the wicked Let vs not there­fore [Page 17] be afraid, when so it shall please the Lord to remoue vs out of this earthly Tabernacle, seeing that before euer wee goe, we know our sentence. Pharaoh his Butler was not a­fraidGen. 40 13. to goe before his Iudge, because Ioseph foretold him that hee should be restored to his office; and may not we with greater boldnesse goe before our King, seeing we are fore-warned that he will restore vs vnto a more happy e­state, then that which we lost in Adam?

This we haue spoken of the glorious deliuerance whichBut how glori­ous this deliue­rance [...]s, wee shall best know when we shall be set on mount Sion. the iustified man hath in Iesus Christ: our best knowledge is but in a part, and we are not able to speake of these mer­cies of our God according to their excellencie, The Lord is able to doe vnto vs aboue all that we can aske or thinke: The Christian may looke for much more to be giuen him through Christ, then any thing that euer he heard, or hath conceiued in his owne minde. When Lot was compelled toGen. 14. goe out of Sodome by the Angels (he considered not, how mercifull the Lord was vnto him) and therefore lingred, and prolonged the time, but being thrust out of Sodome by the Angell, and set vpon the mountaine which the Lord had assigned to him for a place of refuge vnto him, then no doubt considering the greatnesse of that iudgement which the Lord had executed vpon Sodome, the smoke whereof we may well thinke he saw with Abraham the next morne, mounting vp like the smoke of a Furnace, then no doubt, hee was moued in his heart to magnifie the Lords mercie toward him: and if in Zoar, where he was still in feare, hee acknowledged that his life had beene precious in their eies who were sent to deliuer him, much more may wee thinke hee was thankfull (at the first) on the mountaine, when he saw their fearefull confusion, and his meruailous preserua­tion. It is euen so with vs, wee are yet in Sodome, which shortly will be burnt vp with fire, the Lord doth daily send his Angels to vs, warning vs to escape for our life, but alas, we prolong the time, we delay to turne to the Lord, loath we are to goe out of Sodome, and all because wee know not [Page 18] (with the Apostle) the terrour of that day, but surely when2, Cor. 5. Reue.. 11. 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, as this is the happy estate of them who are inHow miserable are they who are not in Christ? 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, andTit. 1. their prayer is abhominable and turned into sin, but thanks be to God through Iesus Christ, who hath deliuered vs from this most vnhappy condition.

To them who are in Christ.] Albeit the former mentio­nedDeliuerance by Christ pertains not vnto all men, onely to them who are of the houshold of Faith. 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, only they who receiue the abun­dance Rom. 5. of grace, and gift of righteousnesse shall raigne in life through one Iesus Christ. As therefore we haue receiued with­in our selues by nature the sentence of death, knowing that we are borne heires of the wrath of God by disobedience, so wisedome craues that we neuer rest nor suffer our eyes to sleepe, nor our eye-lids to slumber▪ but that wee should recount our former sinnes in the bitternes 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 find [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, goe thy way, thy sinnes are for giuen thee. For theMath. 9. 2. Apostle vseth here this limitation of the comfort to cer­taine persons, thereby to declare that it appertaines not vn­to the remnant of the world. When the originall world wasAs none were saued without the Arke, the family of Lot, and house of Rahab. Gen. 7. 33. Gen. 19. 16. Iosh. 2. 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 family of Lot: when Iericho was de­stroyed, none were preserued but such as were in the Fa­mily of Rahab, 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, 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 family whereof God in Iesus Christ is the Father: which number is indeede exceeding small, if they be 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, let vs cast away theseMat. 11. 12. Heb. 12. 2. burdens and impediments, specially this sinne which hang­eth so fast on, that wee may enter in time into the Arke of GOD, and Familie of Rahab, that so wee may be sa­ued.

Wee haue here then first to obserue a certaine distincti­onA threefold di­stinction of mankinde. 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, ordained vnto wrath. This1 Made in God his eternall counsaile. distinction is first made in God his secret counsell, electing some, and leauing others according to the good pleasure of his will, and this is onely knowne vnto himselfe. It begins2 Made in this life by effectual calling, of those who are chosen Reuel. 3. 12. 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 truly of those onely who are effectually called: for that new name, which [Page 20] the Lord giueth, none knowes but they who haue receiued it By the iudgement of charity confirmed by the seene effects of grace in another, thou maist conclude that hee is called, but by assurance of Faith, thou maist onely be cer­taine of thine owne particular saluation. But this distincti­on3 Shall be made most manifest in the day of generall iudge­ment. shall be most clearely manifested in the last day, when the Lord shall gather all the children of his good will to­gether, at the right hand of Iesus Christ, then shall hee de­clare vnto all the world, who they are that are his: the wic­ked shall see the righteous, and be vexed with horrible feare when they shall see that such as they had in derision haue their portion among the Saints. Let it not therefore be suf­ficient vnto vs, that out of the generall masse of mankind we are gathered to the fellowship of the Church visible, but let vs examine how we are in the barne sloore of the Lord Iesus, whether as chaffe or corne, for a day of winnowing will assuredly come, wherein the Lord shall gather his good corne into his garner, and the chaffe shall be cast out into vnquenchable fire.

It is againe to be marked, that the Apostle hauing foundIf wee seeke comfort of de­liuerance from the wrath to come, we must goe out of our selues and seeke it in Christ. in himselfe matter of death, which he humbly confessed in the end of the last Chapter, doth now goe out of himselfe, and rest in Iesus Christ, before hee can finde any comfort through deliuerance from death, teaching vs, that if wee seeke comfort, wee must goe out of our selues, and seeke it in Christ. Surely a great cause of these manifold doubt­ings, feares, and vnquietnesse of mind, wherewith the godly are often troubled, is that they seeke in themselues grounds and warrants of their saluation; as though the Lord could not saue them, vnlesse there be in them such a disposition, as in euery point should be. This is one of Sathans subtile stratagems, to draw thee from Christ and make thee to rest vpon thy selfe: if once he obtaine this at thy hands, & thou suffer that Serpent to creepe in between thee and thy surety, and diuert thy heart from reposing stedfastly vpon Christ, that not content to seeke supplement of thy wants in him [Page 21] thou seeke perfection in thy selfe, it shall be an easie thing vnto thy aduersarie to disquiet thee, and shake thee too and fro, like a reede shaken with the winde, with distrustfull co­gitations.

I confesse indeede, it is most needfull vnto saluation, thatYet wee must finde in our selues infallible markes of Sal­uation. thou finde in thy selfe the infallible signes and tokens of thy effectual calling and ingrafting into Christ, but to think that because thou findest them not in perfection, or findest beside them a remanent sinfull corruption of thy nature, that therefore thou canst not be saued, is as much, as to thinke thou canst not be saued vnlesse thou be thine owne Sauiour. Learne therefore from the holy Apostle, that how euer in thy selfe thou be worthie to dye, yet giue this glory to Iesus Christ, that he is thy Sauiour, be strong in him, keepe thy consideration and confidence vpon him. If Sathan charge thee with thy sinnes, flye thou to Christs merits; if hee obiect to thee thine euill actions, remember thou Christs innocent sufferings; and for euery thing wher­with he can charge thee, goe thou to Iesus thy aduocate, to be answerable for thee. So did Bernard, who in the houreA notable cō ­fort arising of Christs two­fold right to the kingdome. of his death, being presented (as hee thought) before the Lords tribunall, and sharply accused by his aduersarie for his sinnes, he goes out of himselfe and runnes to Christ. I graunt indeede, sayes he, that (as thou obiectest vnto me) I am vnworthie, and by no deedes of mine can I merit eter­nall life, yet I know the Lord Iesus hath a double right to the kingdome of heauen, one by heritage, and another by conquest, the first is sufficient for himselfe, the second for me, ex cuius dono iure illud mihi vendicans, non confundor. Bernard. And indeede except it had beene to giue it to poore peni­tent and beleeuing sinners, what needed our blessed Sauiour to haue conquered that kingdome, which was his owne be­fore by heritage? Thus are we onely sure when we cast the anchor of our soules within the vaile vpon that Rocke which is higher then we, Iesus Christ.

To them that are in Christ.] The Apostle you see chan­ges [Page 22] the manner of his speech: when he spake of the powerThe Apostle excludes not himselfe from that naturall miserie where­vnto others are subiect. of sinne remaining in our nature, hee spake of it in his owne person, but when hee speakes of our deliuerance by Iesus Christ, hee speakes of it in the person of others. Thus the Apostle by an holy wisedome doth order his speech for the comfort of the children of GOD: for least that other weake Christians might be 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, least any should thinke that theNeither ex­cludes hee o­thers from that mercy which hee himselfe hath receiued. grace of Christ were restrayned onely to such singular per­sons, as holy Apostles, and were not also extended to o­thers. Commonly these who are of such a tender Consci­ence, makes exception of themselues; as if the comfort of other Christians belonged not to them: the Apostle ther­fore includes within the communion of this benefit all whosoeuer, Pastors, people, learned, vnlearned, poore, rich, weake and strong, prouiding that they be in Iesus Christ. Men who are truely godly, in the matter of miserie chiefly condemne themselues: therefore the Apostle calles him­selfe the chiefe of all sinners; but they neuer exclude others1. Tim. 2. 15. from the same communion of mercie: I know, sayes the Apostle, that there is layd vp for mee a crowne of glory, and 2. Tim. 4. 8. not onely for me, but for all them who loue the second appearing of the Lord Iesus.

It is farre otherwise with naturall men, blinded withNaturalists blinded with presumption doe far other­vvise. presumption, they extoll their owne righteousnesse aboue others, & in their conceit with the proud Pharisee, condem­neth euery other man as a greater sinner than himself; 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 [Page 23] it selfe, and can espie a moat sooner in another, than a beam in it selfe. After this manner hipocrites looke out, curiosi ad Aug. confes. lib. 10. cognoscendum vitam alienam, desidiosi ad corrigendum suam: curious searchers of the life of others, carelesse correcters of their owne. Mens peracute perspiciens alienos errores, tarda Basil. hexam. hom. 9. 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 p [...]attle vainely of the sinnes of other men.

That are in Christ.] But now to come to the matter. TheOur vnion with Christ expressed by fiue similitudes in holy Scrip­ture. 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, where­in Christ is compared to the foode, and wee to the bodie which is nourished.

As for the similitude of Marriage: the strongest bands ofAs Eue was to Adam, his vvife his sister, and his daughter, so are vve vnto Christ. 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 wee alyed vnto Iesus Christ; wee are his spouse in respect of that mu­tuall contract and couenant which is betweene vs, he hath married vs to himselfe in righteousnesse, iudgement, mercie, 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, that all theseYet this expres­seth not our al­lyance with Christ & ther­fore other simi­litudes are vsed. whereof we haue spoken cannot expresse it, and therefore ye shall sinde, 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; we 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 then 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 ouer blow vs? let the winde rise, and the raine fall, we shall not be ouerthrowne, because wee are the building of God, standing vpon a sure foundation: see­ing we 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? My sheepe can no man take out of my hand (saith our blessed Sauiour.) Most happy then andIohn. 10. 28. sure is the estate of all those who are in Christ Iesus.

But leauing other similitudes, let vs consider that thisIn the simili­tude of ingraf­ting foure things conside­red. 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 comforts and instructions arising hereof.

The root or stocke whereinto this ingrafting is made, is Iesus Christ: called by himselfe, the true Vine: by the Apo­stles,1 The stocke or roote. Iohn. 15. 1. Rom. 11. 17. Isaiah. 11. 1. the true Oliue: by the Prophets, the roote of Iesse, and the righteous branch: this roote that great husbandman the eternall God prepared to be as a stocke of life, wherein he ingrafts all of Adams lost posteritie whom he hath con­cluded to saue, to the praise and glory of his mercie. Af­ter that in the fulnes of time God had sent him into the world, clad with our nature, and he had done the work for which he came, the Lord laid him in the graue, and as it were set him in the graue, but at once like a liuely roote he sprang vp, and rested not till his branches spred to the vttermost ends of the earth, and till his top mounted vp vnto heauen, for there now he sits and raignes in life, who before was humbled to death.

The branches or graftes ingrafted in him are of two2 The branches whereof some are only exter­nally ingrafted these may be cut off. Rom. 11. 22. sorts: first, all the members of the Church visible, who by externall Baptisme are entred to a profession of Christ, bap­tised with water, but not with the holy Ghost: this kinde of ingrafting will suffer a cutting off, if thou continue not in his bountifulnesse, thou shalt also be cut off. For they haue not the sap of grace ministred to them from the stocke of life, but are as dead trees▪ hauing leaues without fruit, they haue 2. Tim. 3 5. a shew of Godlinesse, but haue denied the power thereof. These are no better then Esau, who lay in the same wombe with Iacob, borne and brought vp in the same Family of Isaac, which was the Church of God, marked also with the same sacrament of Circumcision: Nam sicut ille ex legittima ma­ter natus gratiam superbe spreuit, & reprobatus est, ita qui in Aug. de bap. cont. Do­natist lib. 10. cap. 10. vera Ecclesia baptizantur, & gratiam De [...] non amplectuntur, cum Esauo reijciuntur. For as hee being borne of a law­full Mother, proudely despised Grace, and was cast off, so they who are baptised into the true Church of God, and embrace not the grace of God, shall be reiected with Esau; [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 are they who beside the outward ingraf­ting,Others inter­nally ingrafted and to these be­longs this com­fort. whereof we haue spoken, are also inwardly grafted by the holy Ghost in Iesus Christ, in such sort that Christ is in them, and they in Christ, and can say with the Apostle, Now I liue, yet not I any more, but Christ Iesus liueth in me; these haue in them that same minde which was in Iesus, theGal. 2. 20. onely sure argument of our spirituall vnion with him: for if any man haue not the spirit of Christ, the same is not his, and they who are quickned and ruled by his spirit, are assured­ly his.

As for the manner of the ingrafting, it is spiritual, wrought3 The manner of the ingraf­ting, it is made by the word & spirit. by the holy Ghost, who creating faith in our heart by hea­ring of the Gospell makes vs to goe out of our selues, & transire in Christum, & so to relie vpon him▪ that by his light we are illuminated, by his spirit we are quickned, by the continuall furniture of his grace we perseuere, and increase in spirituall strength; in a word, so we liue that in our selues we dye. Euery lampe of the golden candlesticke hath hisZach. 4. owne pipe, through which these two oliues, that stand with the ruler of the whole world, emptie themselues into the gold, that is, euery member of the Church of Christ re­ceiues grace from that fulnesse of Grace which is in him, through the secret conduits of the spirit, whereby he cau­seth vs to grow, and preserueth our soules in life.

Though he be in heauen and we on earth, no distanceDistance of place staies not our vnion with him. of place can stay this vnion: for seeing the members of the body howsoeuer scattered through sundry parts of the world, so farre that many of them haue neuer seene others in the face, are notwithstanding knit together by the band of one spirit, into one holy communion, why should it be denyed, but that the head and members of this mysticall body, are also one by the same Spirit? suppose the head be in heauen, and the members on earth: or what need is there [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 commu­nion4 Comforts ari­sing of this our vnion with Christ. with Christ are exceeding great: for first we haue with him a communion of natures; he hath taken vpon him ours, and hath communicated his nature vnto vs. Of the first (after a sort) all mankind may glory, forasmuch as Christ tooke not on the nature of Angels, but the nature1 Communion of Natures. of man, yet if there be no more the comfort is small, yea the condemnation of man is the greater that the Lord Iesus came vnto man, in mans nature, and man would not receiue him. But as for the godly, let them reioyce in this, that the Lord Iesus hath not onely assumed our nature, but also made vs pertakers of the diuine nature: before he assumed2. Pet. 1 4. our nature, he sanctified it, and now hauing by his owne spirit ioyned vs to himselfe, we may be out of doubt hee shall not cease till he hath sanctified vs.

It is a notable comfort that the worke of our perfectA notable comfort, the Lord who sanctified our nature that he might as­sume it, will also sanctifie vs seeing he hath vnited vs to himselfe. Phil. 1. 6. sanctification is not left vnto vs to doe, the Lord Iesus hath taken it into his owne hand to performe it, what then shall hinder it? I am perswaded that he who hath begunne this good worke in you, will performe it, against the day of Iesus Christ. He who at his pleasure turned water into Wine; he who made the bitter waters to become sweete; he who makes the wildernesse a fruitfull land, and the barren woman to become the mother of many children; in a word, he who calles things which are not, and causeth them to be, is hee notable to make sinners become Saints? or shall hee not perfect that worke of the new creation which he hath be­gunne in vs? As for man he may beget children but cannot renew their nature; he may marrie a Wife, but cannot change her conditions, no more than Moses, qui Aethiopissam duxit Ber. ser. de mutatione aquae in vinū. 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 he shall make [Page 28] it to himselfe a glorious Church, not hauing spot or wrinkle. HeEphes. 5. 27. Ezech. 16. 6. found vs polluted in our owne blood, naked and bare, but hee hath washed vs with the water of regeneration: he hath a­noynted vs with his oyle; and couered our filthie nakednes with his excellent ornaments, and by his spirit of grace hee changed vs from glory to glory into his owne image.

Let this be vnto thee (O man of God) a fortresse againstA fortresse a­gainst infideli­tie, we haue seene the one, Christ made like vs, let vs be leeue the other we shall be like him. thine infidelitie, by that part which thou seest already done, learne to beleeue that which yet is vndone. Is God become man? hath the God of glory appeared in the shape of a seruant? hath he beene crucified, dead, and buried in thy nature? be thou strengthned in Faith, giue glory vnto God, thinke it not impossible that the Lord can make thee, who is but the sonne of man, the sonne of God; that of a ser­uant he can make thee a freeman; that from the graue hee is able to raise thee vnto glory, and cloath thee who art mortall and corruptible, with the garments of incorruptibi­litie and immortalitie. It is a harder thing (saith Chrisostom) in our iudgement that God should become man, than that man should be made the sonne of God: cum ergo audicris quod filius De [...] factus sit filius Adae, & filius Abrahae, dubitare Chrisost. in Mat. hom. 2. iam define quod & tu quies filius Adae, futurus sis filius Dei: a notable prop for our weake Faith; we see that the sonne of God is become the sonne of Adam, and the sonne of Abraham, why then will we distrust, that we who are the sonnes of Adam shal also be made the sonnes of God?

Secondly, we haue in Iesus Christ a communion of2 By our vnion with Christ we haue com­munion of goods. goods: he hath taken vpon him our sins, and the punish­ment thereof, he was wounded for our transgressions, and the chastisement of our peace was l [...]yd vpon him, and hath againe communicated to vs his righteousnes and life; he hath not only giuen to vs himself for our Sauiour, but also whatsoeuer is his we may challenge as ours, by his owne free gift. As the body which is sencelesse in it selfe, enioyes the benefit of sences in the head, and reioyces therein as in her owne: so we by our vnion with Christ enioy as ours all that is his, [Page 29] though in our selues we haue no light, nor life, nor righ­teousnesse,We who haue no good of our owne enioy all good in our, head. by which we may stand before God, yet in him we haue all these. In the corporall marriage there is a com­munion of goods, so long as the one is rich the other can­not be poore: how much more houlds this true in the spi­rituallPsal. 23. 1. marriage? seeing the Lord is our Shepheard, what then shall we want? the Lord Iesus who is rich vnto all that calles vpon him, is our husband; ipse nobis factus est omnia, he him­selfe vnto vs is become all things: he is a propitiation for our sinnes; he is the light by whom we are translated from darknesse, he is life to quicken vs that were dead in tres­passes; he is the way wherein we must walke; he is the doore by which we must enter; he is the garment which we must put on; he is the food whereupon we must liue; all these and many moe names (saith Cyrill) are attributed to Christ, to assure vs though in our selues we be voyde of all good, yet in him we shall be enriched with all spiri­tuall graces needfull for vs.

And thirdly we haue by our vnion with Christ a com­munion3 By our vnion with Christ we haue a commu­nion of estates. Zech. 2. 8. of estates, hee is touched with a compassion of all our infirmities, in all their troubles hee was troubled: he that touches you touches the apple of mine eye. In our naturall body (saith the Apostle) if one member suffer, all suffers with it, much more is it so in the spirituall: if the foot in the naturall1. Cor. 12. 26. body be trod vpon, the head complaines, why hurt you me?Aug. s [...]r. 4 [...]. as if the iniury were done vnto it, but this feeling is far more liuely in the misticall body: if Saul persecute the members in Damascus, the head in heauen shall crie Saul, Saul, why Act. 9. 4. persecutest thou me? Oh that on the other part wee were so liuely and feeling members vnder our head, that euery pre­iudice to the glory of God, done by man, might grieue vs more than if it were done vnto our selues. Such was Da­uids feeling affection, that he protesteth the rebuke of them who rebuked the Lord fell vpon him. Mine eyes (saith he) gush out riuers of teares, when I see how the wicked will not Psal. 119. keepe thy law. But alas, the want of this sympathie with the [Page 30] head, and remanent members, euedently shewes that this spi­rituall life is but weake in vs.

Last of all, by our ingrafting in to Christ, wee haue thisBy our vnion with Christ we are made sure of perse­uerance. comfort that we are sure of the benefite of perseuerance, and that because (as the Apostle saith) we beare not the roote, the roote beare 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 Psal. 146. their old age and bring forth fruit: & whereas other branches may be pulled away from their stocke, either 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, 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, be who they will, they shall be pulled vp, they shall not con­tinue in honour. The Princes of the earth, their breath shall decay, they shall returne to their earth, and their thoughts shall Esa. 40. 24. perish, the Iudges thereof shall be made as vanitie, as though they were not planted, nor sowen, or as if their stroke tooke no roote 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 beauties consumes whē Psal. 49. 14. they go from the house to the graue, & their pomp doth not descend after them. Onely happy & sure is the estate of that man who is in Christ: neither life nor death, things present nor things to come shal seperate him from the loue of God.

Now the lessons of instruction are chiefly two: first isThey who are planted in Christ should be humble, the roote beares them, not they the roote. a lesson of humilitie; seeing it so that in Christ wee haue life let vs be humble in our selues, forasmuch as that which we haue, we haue of another, so taught the auncient fathers agreable 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: vt illi nihil conferant, sed inde acci­piant, Consil. 2. 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 speech 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 doe nothing. And that which is subioyned doth yet more humble vs, praeciso palmite potest de viua radice Ibidem. 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 shall not want ano­ther who shall grow vp in him; we stand by faith, let vs not Rom. 11. 16. be high minded but feare.

The second is a lesson of thankfulnesse, we who pro­fesseThey who are planted in Christ beare fruit so soone as they are planted. 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 stocke 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. Arons rodde was no sooner changed from a withered sticke into a flou­rishing tree▪ then he is from a barren malefactor into a fruitfull professor; for see what a fruit he beares in an in­stant, he confesseth his owne sinnes, he rebuketh the sinnes of his companion, he giueth a good testimonie vnto Christ, and earnestly prayes that Christ would remember him, [Page 32] when he comes into his kingdome. Alas how may this make vs ashamed, who so long haue professed Christ, but hath not bene fruitfull in good workes. The Psalmist com­pares a godly man to the Palme tree, which (as Plinie wri­teth) groweth by the waters side, and in moyst places, and is in Summer & winter both flourishing and bearing fruit. But the wicked & carnall professors of this age are become worse than that figge-tree which Christ cursed, for it had leaues albeit no fruit: but they (as Ierome complaynes of the shamelesse sinners in his time) haue cast away the very leaues also; an euident token that they were neuer planted in Christ Iesus, they haue done nothing in their liues to glorifie God, and may looke as little to be comforted by him in their deaths: but of this we shall haue occasion to speake more hereafter.

Who walke not after the flesh, but after the spirit] AlbeitBy flesh is meant our na­turall corrupti­on, and how workes of the flesh are done by spirits. the comfort of our deliuerance by Christ be exceeding great, yet least it should be vsurped of those to whom it belongs not, the Apostle as he hath before restrained it to them who are in Christ, so here he giues vs an euident marke whereby we may know them, to wit, that they are such as walke not after the flesh but after the Spirit. Where before we enter into the doctrine, it is necessary we know what the Apostle meanes by the word, flesh. Among many significations which it hath in holy Scripture, it is here vsed to expresse the whole sinfull corruption of our nature, re­pugnant to the Law of God, not onely carnal actions done in the members of the body, but also sinfull motions and affections. Diabolus enim cum sit spiritus, agit tamen opera carnis: for Sathan notwithstanding he be a spirit, yet dothAug. de ciui. dei. lib. 14. he the workes of the flesh: and the Apostle reckons out pride, enuie, and such like, among the workes of the flesh.Gal. 5. 22. This may serue to beate downe the presumptuous conceits of those who proudly iustifie themselues, and think them­selues free from sinne, because they are cleere of the carnal action; as if the word of God did condemne sinne in the [Page 33] branch onely, and not in the roote also.

This corruption of our nature for three causes is exprestFor three cau­ses is our sinful corruption ex­prest by flesh. by the name of flesh: first, because it is propagated from man to man in the seed of flesh: secondly, because it is exe­cuted in our earthly and carnall members: thirdly, because it is nourished strengthned and augmented by outward & fleshly obiects, and so by this name our corruption is di­stinguished from the corrupt nature of apostate Angels, which is not propagated, nor nourished, nor executed asEphe. 6. 12. ours is, and therefore called by the Apostle, Spirituall wic­kednesse.

By the spirit here againe I vnderstand that new and spi­rituallBy the spirit is meant the new disposition of the whole man wrought by spirit. disposition which the Spirit of God workes in our minde, will, and affections, comformable to the law of God. Whereof it is euident that all our motions, affections and actions before the Spirit of Christ sanctifie and reforme vs, are flesh, and not Spirit: and againe, that euen the Chri­stian after his ingrafting into Christ, hath remaining in him while he dwelleth in the body, some carnall and sinfull cor­ruption, which notwithstanding they allow not, cherishes not, followes not, they walke not after it, but rather en­deauours all that they can to weaken and suppresse it.

Here then, first is reproued that errour of the Papists,This place er­roneously ex­pounded by Papists. who writing on this place, expound these words after this manner, there is no damnation, that is no damnable thing, no act that deserueth to be condemned. The Apostle saith not here, there is no flesh, that is, no sinfull corruption, in them who are in Christ, but he saith, they who are in Christ walke not after the flesh. To maintaine this errour, they vp­holdThey maintain that concupis­cence without consenting to it is no sinne. Aquinas. another, for Thomas Aquinas writing on this place, saith; Primus motus concupiscentiae adulterij non est peccatum, quia actus est imperfectus, sed si accesserit consensus, tunc est actus perfectus & peccatum, The first motion (sayes he) of the lust of adulterie is not sinne, because it is an vnperfect act, but if consent be giuen vnto it, then it is a perfect act,Coster Enchi. and is sinne. Coster in his little Enchiridion affirmes that [Page 34] concupiscence proceeds from sin and tendeth vnto sin, but is not sin, which he labors to expresse by this similitude: he that hears (saith he) another man speaking filthie language, and consents not vnto it, but rather is angry at it, and re­proues it, sinneth not, but merits a greater reward: euen so, when our concupiscence sends out any sinfull motion, if we consent not vnto it we sinne not. And the Fathers of that counsell of Trent, which haue as many curses as Canons, haue decreed in this manner: this concupiscence which some­time Con. trident. the Apostle called sinne, the holy Synode declares that the Catholike Church did neuer vnderstand it to be called sinne be­cause it is truely and properly sinne in the regenerate, but be­cause it commeth from sinne, and inclineth to sinne.

Now because this is a mother errour which brings forthTheir errour disprooued. and strenghthens many other errours, we will shortly dis­proue it by Scripture, reason and antiquitie. In the end of1 By Scripture. the last Chapter, the Apostle condemneth the motions of concupiscence for sinne, euen when consent is not giuen vnto them: for he protests of himselfe that he resisted these motions of sin, but was oftentimes sore against his will cap­tiued by them, he condemnes them as euill, albeit he gaue no consent vnto them: for the Law (as I haue said) doth not onely condemne sinne in the branch, but also in the roote: there shall not be in thee an euill thought against the Lord thy God.

And this is also confirmed by reason. Consent in it owne2 By Reason. nature is a thing indifferent, if that whereunto I consent be good my consent is good, but if it be euill my consent is euill: if the first motion of sinne be not an euill thing in it selfe (as they say) then it is not an euill thing to consent vn­to it: for that which is not euill in it selfe, by my consenting cannot become euill. It is not then the consent following, that makes the preceeding motion to be euill, but it is the preceeding euill motion, that makes the subsequent consent euill. Now as for Coster his similitude, it makes plainely a­gainstCosters simili­tude makes a­gainst himselfe. 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 we consent not to the motions of concupiscence in vs, yet concupiscence is not the lesse to be condemned, because it hath sent out into the eare of our soule that voyce of a filthie desire, which is not agreeable to Gods most holy Law.

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

But now leauing further improbation of this errour, wee [Page 36] come to obserue such instructions, as are giuen vs in theseA holy conuer­sation is an in­fallible token of our vnion with Christ. Bernard. words▪ And first we see that a godly conuersation is recom­mended vnto vs as an infallible marke of our spirituall in­grafting into Christ Iesus: Sicut enim corporis vitam [...]x motu dignoscim [...]s, ita si [...]i vitam [...]x bonis operibus: for as the life of the body is discerned by mouing, so the life of Faith is knowne by good works. We esteeme that body dead or at least neere vnto death which is not able to moue nor doe any action pertaining to a naturall life, and so may we think that soule dead in sinne, which walketh after the flesh, ha­uing no delight nor power to execute any spirituall action. It is not then a naked profession of Christianitie which will proue vs to be in Christ; profession without the power of Godlinesse, will helpe thee no m [...]re then change of gar­mentProfession of Christ in pro­phane men is like Iosaphats garment on Achab. helped wicked Achab in the companie of good Iosa­phat, for through it the arrow of Gods vengeance pearced him, among the thousands of Israel; & all the pretences of men who work iniquity shall not in that last day saue them from that fearful sentence, depart from me I know you not. Let the carnall professors of this age hearken to their doom be­fore hand, which assuredly they shall heare at the last, if they goe on still in their sins. Let vs not be deceiued; fearefull is that sentence, No vncleane thing, none that workes abhomina­tion Reuel. 21. 17. shall enter into that heauenly Citi [...] and such haue we ben all, but blessed are they who are washed, sanctified and iusti­fied 1. Cor. 6. 11. in the name of the Lord Iesus, and by the spirit of our God. The bastard Christians of our time haue learned by the light of the word to put good workes out of the chaire of merit, and iustly, for Iesus Christ onely should sit in that chaire▪ but haue not yet set them down in their owne place; for though they be not meriters of eternall life [...], yet must they be thy witnesses to prooue that thou art in Christ; by thy workes, not by thy words, shal thou be iudged in the last day. Of this hath our Sauiour [...]orewarned vs, and therefore doth the Apostle counsell vs, Make sure your calling and 2. Pet. 1. 10. Election by well doing. If any man be in Iesus let him become a 1. Cor. 5. 17. [Page 37] new creature. For if we say that we haue fellowship with God 1. Iohn. 1. 6. and walke in darknesse, we doe but lye.

Sathan hath two strong armes, whereby he wrestles a­gainstSathans two armes, Despe­ration and Presumption. man, if with the one, which is Desperation, hee can­not thrust thee downe vnto hell, then shall he prease with the other to mount thee on the chariot of presumption, that so he may send thee away posting to damnation, puft vp with a false conception of mercy, when as in the meane time thou hast no warrant that the mercy of God in Christ doth appertaine to thee. This presumption (saith Bernard)Commonly Sathan tempts with Presump­tion. is infidelis f [...]ducia, it seemes vnto them who are swelled ther­with a strong Faith: if you talke with them they will tell you they are most sure of saluation, and that they neuer doubted thereof, yet in very deed it is but a faithlesse con­fidence, whereby Sathan doth miserably deceiue them; for hee careth not suppose all thy dayes thou hould a generall conceit of mercy, so that he finde by thy fruits that thou art not in Christ. Let vs beware of this presumption, let vs not proclaime peace to our selues, when there is no peace, neither blesse our selues in that state of life wherein God will curse vs, but in feare and trembling worke out our owne saluation, making our Faith manifest by good works: for the best argument to prooue that we are in Christ, is this, that we walke not after the flesh.

And that we may yet more be mooued to flye the lustsThey disho­nour Christ highly, who say they are in Christ, and walke after the flesh. of the flesh, let vs consider how the Apostle oppones these two as contraries, which cannot consist together, to be in Christ, and to walke after the flesh. It cannot therefore but be a great dishonouring of Christ, when they who pro­fesse by word, that they are his, doe by their wicked deeds deny him: for the euill life of a professor, in effect giues out this false testimonie against Christ, that there is no power in his death, no vertue in his resurrection, no renu­ing grace to sanctifie those who are his. Turkes and Pa­gans who plainely deny him, do not derogate so much from the glory of Christ, as doe profane professors of his name: [Page 38] tolerabilius enim lingua quā vita mentitur, the lye (saith Au­gustine)Aug. contra Pelag. lib. 3. cap. 21. which is made by the tongue, is more tollerable then that which is made by the life: where the tongue professes Christ, and the heart is giuen to impiety, 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, 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 forth his goodnesse, yea the little Emmet proclaimes his prouidence: he must be a proui­dent father, that hath put so great prouidence in so smallOnely apostate Angels & men beare false wit­nesse against God. a creature: onely apostate Angels and men are false wit­nesses against the Lord. Sathan lies sometime against his mercy: as when he sayes to the penitent and beleeuing man, God will not forgiue him: sometime against his iustice, when he beares the wicked in hand that God will not punish him; sometime against his prouidence, when hee would perswade the afflicted that God cannot deliuer them. And as for the Apostate man, he is also a false witnesse a­gainst God, he calleth himselfe the childe of God, and be­hold he carrieth the image of Sathan; as if the Lord be­gat children to another image and not to his owne. Cer­tainelyAn euill life of a professor sai [...] in effect, there is no vertue in Christ. the sinfull life of one professing Christ, is a publicke testimonie, falsly proclayming to the world (as I haue said) that there is no vertue in Christ, and that he 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 martir­dome,A godly life is the first martir­dome, without suffering for Christ which is the second, martirdome is not acceptable to him. that is, to be Christs witnesses by suffering of death for his truths sake; yet all are bound by a godly life to be witnesses 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, that is, a continuall witnessing ofCyp. de dupli­ci martirio. [Page 39] the truth of God: and this is so necessarie that without it the second martirdome, that is, the testimonie which thou bearest to the truth of God by shedding of thy blood, is worth nothing; it auailes not to giue thy body to be burnt in the fire, vnlesse that first thou mortifie thy earthly mem­bers, and by reasonable seruice offer vp thy body a liuely and Col. 3 5. Rom. 12. 1. an acceptable sacrifice to God. And hereunto also tendeth that which hee 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 me to doe, the same workes Iohn 5. 36. that I doe beare witnesse of mee. Like as (Cyprian sayeth) good workes professes that there is a God, so euill workes say in their owne kinde that there is no God, nor knowledge of the most high. Thus it is a most fearefull sinne for them to walke after the flesh, who professes that they are in Iesus Christ.

For no sinne can be committed of them without horri­bleSinnes of men professing Christ are not committed without sacri­ledge. sacriledge: euery worke of the flesh, though done by a Pagan is a transgression of Gods law, which shall be pu­nished vnto death: but the same committed by Christians are not onely sinnes, but sacrilegious sinnes, and that of the highest degree: then came the sinnes, of Belshazar to theDan. 51. hight, when to all his former sinnes hee ioyned the abuse of those vessels which were holy: to haue drunke intem­peratly for the honour of his Idol in any vessell, was a feare­full sinne, but to doe it in the vessels dedicated to the ho­nour of the true God was a double sinne: Yet is this sacri­ledgeMore fearefull than Belshazars. small, if it shall be compared with thine, who pro­fessing Christ, liues profanely: hee abused dead vessels of gold & siluer, but thou erects a temple for the liuing God in a temple for Idols: thou defilest the sanctuary of God with all vncleannesse: those vessels which by Baptisme [Page 40] the marke of God, were seperate and sealed to his holy ser­uice, thou abusest to the seruice of Sathan: by profession thou art militant vnder the banner of Christ, wearing his badge, but by action art a seruant to his aduersarie: like as Iudas thou doest kisse Christ with thy mouth, and with thy hand thou betrayest him. Let carnall professors looke to him, and they may see that a more fearefull iudgement a­bides them than the open enemies of Christ Iesus, himselfe became his owne executioner. Neither Caiphas, nor Pilate, nor the false witnesses, nor the people, who cryed, crucifie, Iudas punished sooner than Caiphas. were so sodainely iudged as Iudas: let men therefore learne either to make their liues in some measure answerable to their Christian profession, or else if they will walke after the flesh, let them leaue off any more to vsurpe the Christian name.

We haue here further to learne, that it is not an easieA Christian life cannot be led without a battell. worke to lead a Christian life, but most hard, considering that it cannot be led without a continuall battell betweene two parties, the Flesh and the Spirit: of so contrarie a dispo­sition, that the flesh lusts alway against the spirit, and the spirit against the flesh; it is not possible we can walke after the one (the Spirit) vnlesse continually we resist the other (the flesh.) And this battell is so proper to the Christian,In naturall men there is also a battell, but not be­tweene the Flesh and the Spirit. that none in the world can fight it but hee onely. It is true that in men vnregenerate there is a battell betweene Reason and Affection; Reason oftentimes refusing that for some worldly respect which Affection commaunds: and in like manner, a battell betweene a naturall conscience, and natu­rall affection; an example whereof we haue in Pilate, the light of his conscience forbidding him to condemne Christ, naturall affection, feare of Caesar, compelling him to doe the contrary. But these battels in the vnregenerate are not battels betweene the flesh and the spirit, but betweene flesh and flesh: for in an vnregenerate man there is nothing but flesh; it being true in them all which is spoken of those in the originall world: I will striue no more with man for hee is Gen. 6. 3. [Page 41] but flesh. But in the Christian the contrary parties are, the new man and the olde, the flesh and the spirit, nature re­generate fighting against nature vnregenerate, with such restlesse oppositions, that there shall be no perfect peace, till the one haue extinguished the other, the life of the one being the death of the other. Onely happy are they who in this life are exercised in this battell; these are the good soul­diers of Iesus, for whom is prepared the Crowne. As for others who fight it not, though they be at quietnesse within themselues, yet their peace is wicked and peruerse; their being in them an agreement of all their powers to rebell against God: Ʋbi enim non est bellum, ibi pax peruersa, Aug. ser. 12 where there is not this Christian battell, there is a miserable peace, the end whereof out of doubt, shall be more mi­serable perturbation: what hope can those vvretches haue, that at length, they shall ouercome, and obtayne the Crowne, who haue neuer done so much as beginne to fight?

But to returne, the difficultie of this Christian battellThe difficultie of the Christi­an battel wher­in it appeares. appeares the more, if wee consider that it is without inter­mission, that our aduersarie is not externall, neither such as stands alway vpon circumstances of time and place, and ex­teriour obiects to i [...]ugne vs, but being internall and do­mestike inuades vs with restlesse assaults, euen then when the outward occasion serueth not. The flesh (saith Bernard)Bernard. is an enemie, hostis quem nec fugere possumus, nec fugare, cir­cumferre illum necesse est, which we can neither flye, nor yet chase away from vs, a necessitie lyes vpon vs to carrie it a­bout with vs, we cannot flye from it. Non enim post nos, sed Ambrose de paeniten. lib. 1. cap. 14. in nobis nos sequitur, for it followeth vs (saith Ambrose) not after vs but in vs. A besieged Citie is sooner betrayed by secret enemies within, then suppressed by open enemies without; it is not the plain battel ordered before vs, which we haue so much to feare, as the traines & secret ambushments of our aduersarie; if we ouercome his power, which is with­in vs, his forces shal be soone enfeebled which is without vs. [Page 42] O, what neede haue wee therefore in all the actions of ourSeeing there are in vs two parties, let vs help that which we would haue to preuaile. life to walke circumspectly? wee haue neede of eyes within, and without vs, that we may discerne the inward desires of the Spirit, from these of the Flesh; and may looke right­ly on those outward obiects which may cherish the one, and suppresse the other. In a battaile betweene two, euery man assists that partie, which he would saine haue to be victori­ous; for the help of the one, (saith Basil) is the ouerthrowBasil. serm. 2. de iciunio. of the other: so is it in this combat betweene the Flesh and the Spirit; the Flesh being strengthened by outward allure­ments and carnall exercises quencheth the Spirit, and brin­geth it in subiection, but the more the body be subdued by moderate discipline, the stronger waxes the man of God. Happy were wee if our care were continuall to strengthen the one by all spirituall exercises, that wee might daily wea­ken the other.

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

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

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

And indeede it is worthy to be marked that what euerAny seruice the Christian giues to sinne, is throwne out by oppression, like that which Israel gaue to Pharaoh. seruice the regenerate man giues vnto sinne, it is like the ser­uice that Israel gaue to Pharaoh in Egypt, throwne out by oppression, and therefore compelled them to sigh and crie vnto God: but the seruice which the regenerate man giues to the Lord, is voluntarie, done as vnto his most lawfull su­periour, with gladnesse, ioy and contentment of minde. Happie is that man who can make this reply to his spiri­tuall aduersarie, when he is challenged of his sinnes. It is true (O enemie) that I haue done many things by thy en­tisement, yet herein I reioyce, that whatsoeuer seruice I [Page 44] haue done to thee, it is now through the grace of God the matter of my griefe, but the weake seruice I haue giuen vnto God, is the matter of my ioy.

Moreouer, in this Metaphor of walking, we are taught,That our life is called a walk­ing, teaches vs foure things. that as the walking of the body is a mouing from one place to another, so the Christian life is a continuall mouing of the heart from one thing to another, that is, from sinne to1 The life of a Christian is a remouing from euill to good. Isai 1. 16. 17. Luke. 16. 13. 2. Tim. 2. 19. sanctification: departing from our selues that we may draw neere vnto God: both these are comprised by Esay, Cease to doe euill, learne to doe good. Our progresse in this iourney is not made, pedibus, sed affectibus, by motion of our feete, but of our affections, but the beginning thereof is a depar­ting from euill. No man can serue two Maisters: hee who will draw neere to the Lord and call vpon his name, must depart from iniquitie. Sicut in gradibus, &c. in the goingBasi. in Psa. 1. vp of a staire (saith Basil) the first step raiseth a man from the earth, & then he goes vp by degrees till he come where hee would be; so is it in our owne conuersion, principium perfectionis ad Deum, est discessus a malo, the beginning of our iourney to God, is a departure from euill. This I markMany bastard Christians haue neuer yet risen from euil, farre lesse re­moued to good. for the wakening of those vpon whom the Lord Iesus hath called, but they haue not yet with Lazarus risen out of the graue; nor with Mathew forsaken their receit of custome; yea, haue not so much as with the man sick of the palsie ri­sen out of their bed (of securitie) far lesse haue begun with Dauid to runne the way of the Lords Commandements: they haue not learned to forsake euill, much lesse to follow that which is good: the Lord hath called vpon them, but they haue not gone one foote from their olde sinnes: bene ambulant pedibus, sed malc moribus: their feete are straight, but their manners are exceeding crooked: they make no progresse forward toward the Lord of Sion; they delight to abide still in Babell and Egypt, working without rest,But dieth in the same state wherein they were borne. but their labour is vnprofitable. Ambulant in circuitu, they walke as in a circle, the centre whereof is Sathan, the cir­cumference sundry sorts of sinnes, beyond which they walk [Page 45] not: from one of these the wicked walkes about to another, in such sort, that incontinent they returne to the same; they wearie themselues in the way of iniquity, but are still in the same place at their going out of the world wherein they came into it; that is, as they were borne in sinne, so they die in sinne, their miserable life not being a walking in the way of Godlinesse, but a wallowing in one and the selfe same puddle of sinne.

But leauing them, let vs marke for our instruction in this2 So long as wee are here, we are not at the end of our iourney and therefore should not rest. 1. King. 197. Theoph. in 2. episl. ad Cor. Metaphor of walking, that we are not yet where we should be; we haue not attained to the end of our iourney: there­fore euery day should we gird vp our loynes, remembring that warning which the Angell gaue to Eliah, as most perti­nent vnto vs, Arise, and walke, thou hast yet a great i [...]urney to goe. Of the Children of God (said Theophilactus) quid un sunt in patriae, quidam in via ad patriam, some are at home in their own Country, some are in the iourney homeward; but woe be to them who are neither in their owne Country, neither in the way vnto it: we are not therefore to settle our selues here, as if we had no further to goe, but must walkePsal. 84. 7. Basil. tom. 1. forward through this valley of teares, from strength to strength, till at last we appeare before the face of God in Sion. Adhuc in Aegipto detin [...]mur, promissionis terram n [...]ndum cap. vlt. sortiti sumus, quomodo igitur cantabo canticum dominian terra aliena? we are still detayned in Egypt, we haue not ye [...] obtay­ned the land of promise, how then shall I sing the songs of the Lord in a strange land? we are not yet past the red sea, not the vaste wildernesse, nor the fierie Serpents, what shal we do, but water our couch night and day with teares and with feare and trembling walk on the rest of the way which yet is before vs?3 Seeing our life is a walking, take heed wee keepe the right way.

Thirdly, seeing wee are in a iourney, let vs take heede that wee keepe the way, otherwise our life shall be a wan­dring from God, not a walking toward God, the way is Christ; I am the way: if wee abide in it, wee shall walke with God as Enoch did; before God as Abraham did; towardIohn. 14. 6. [Page 46] God as Dauid did. O happy turne, wherein Christ is both the end, the way, and the guide. Eamus post Christum, quia Ber in par­uis Sermoni­bus Serm. 23. veritas, per Christum, quia via, ad Christum, quia vita. Let vs walke after Christ, because he is the truth; let vs walke in Christ, because he is the way; let vs walke toward Christ, be­cause he is the life. If yee looke to the companies of men in the world, ye shall see some in stead of following Christ, flying from him, Qui enim male facit, odit lucem, for he who doth euill hateth the light: Others where they should fol­low him, runne before him, not waiting vpon his light and direction in matters of his worship, followes their owne spi­rit, doing that which is good in their owne eyes, they runne with zeale, but not in the right way.

And we haue so much the more to take heede vnto theFor hee that walketh after the flesh, shall at length en­counter with death. way, because euery mans course declareth what kinde of man he is, whether carnall or spirituall, and what will be his end: he that soweth to the flesh, of the flesh will reape cor­ruption, but hee that soweth to the Spirit, shall of the Spirit reape life euerlasting. I am perswaded there is no man amongGal. 6. vs, who will not say hee would be at the best end, which is eternall life; but here is the wonderfull folly of men, the proposed end of their pilgrimage whereat they would be is heauen, but the way wherein they walke, is the way that leadeth close into hell. Who will not esteeme him a foole, who in word saith his iourney is toward the South, and yet for no mans warning will refraine his feete from walking toward the North? but more foolish is he, who professing himselfe a Pilgrime trauailing towards heauenly Ierusalem, keepes notwithstanding a contrarie course, hauing his backe vpon heauen, and his face toward hell; walking 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 with a loud voyce, this way wherein thou walkest (O sinfull man) is the way of death? he who liues after the Flesh, shall dye assuredly; yet wilt thou not returne, nor change the course of thy life, [Page 47] to walke after the liuing God, that thou mayest be saued?

And hauing once found the right way which may leadThree profita­ble helpes of a godly life. vs vnto God, let vs strengthen our selues to walke in it, by those three most notable helps of a godly life, deliuered to vs by Dauid, in three verses of 119. Psal. Vers. 57. O Lord Psal. 119. I haue determined to keepe thy word. 58. I haue made my supplication in thy presence with my whole heart. 59. I haue considered my wayes and turned my feete vnto thy testimonies. 1 Determinatiō. Determination is the first; it is a good thing by setled reso­lution2 Supplication. to conclude with thy selfe that thou wilt liue godly. Supplication is the second; except by continuall prayer our determination be confirmed, and strengthned by grace from God, our conclusions which we take to day shall va­nish3 Consideration. to morrow. Consideration is the third; and it is profita­ble to reduce vs againe into the way of God, so often as of weaknesse we wander from it, contrary to our first determi­nation. These are the three helpes to keepe our heart in the way of God, so necessarie that if without them wee doe any work, it is not possible but we shall be snared. And ther­fore 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 we rise from our rest, and make our selues ready to goe forward in our pil­grimage; let vs first of all take heed vnto the heart, for it is the rudder of the whole body; let vs knit it vnto God by this threefold cord, whereof I haue spoken: so shall our wayes be ordered aright, and wee shall make a happy pro­gresse euery day in that way which leades to eternall life. By determination we begin to keepe a good course. By sup­plication we continue in it. By consideration we see whether we be right or wrong: if we be out of the way, consideration warnes vs to returne againe into it. Happy is that man in whose life one of these three is alwayes an actour.4 Our life should be a daily pro­gresse in god­linesse.

And fourthly, by this Metaphor of walking, that in our Christian conuersation, there should be a continuall pro­gresse in godlinesse. For as in walking (saith Basil) the steps [Page 48] of the feete by a mutuall strife among themselues are chan­ged, in such sort that the foote which now is hindmost is formost next, continuing alway this motion, till we come to the place of our rest: so should there be in the Christian such a continuall promouing of his heart toward God, that the affection which this day is behinde, coldest in the loue of God, slowest to obey him, should the next day be made formost. In hac enim vita non progredi, est regredi, cum nihil Bern. ser. de ordine, &c. adhuc in eodem statu permaneat, for in this life nothing stan­deth in one state, it is most certaine that hee that goes not forward goes backward: yet I would not so be vnderstood as if the Christian had not his owne fainting and falling in the way of godlinesse; yet blessed be God, who keepes our soules in life: we so [...]aint that we reuiue, we so fall that wee rise againe; of our former follies wee learne to be wise; of the experience of our weaknesse wee gather strength, wee walke the more warily, because so oft wee haue stumbled and fallen; of our sinnes we make vantage: verus poenitens semper est in dolore, & timore, he who is truly penitent walkes alway in sorrow and feare; in sorrow, because be hath fallen so oft; in feare, least he should fall againe. And thus much concerning the generall proposition.

HItherto we haue heard that generall propositi­on2 Confirmation of his Proposi­tion. of comfort, belonging to the Christian. Now followes the Confirmation thereof, hee hath said, there is no condemnation to them wh [...] The Apostle confirmes his generall pro­position. are in Christ, Now he proues it. There is in Christ Iesus a liuely working power, which [...]reeth all that are in him from the law of sinne, and of death; therefore to them who are in Christ there can be no condemnation: for wee being [Page 49] freed from sinne, what can condemne vs? How Christ hath freed vs from the law of sinne, he explaines in the next two verses: there is in sinne a twofold law, that is, a twofold power; first, a commaunding power; secondly a condem­ning power: but in Christ there is a law, that is, a power of the liuely spirit, or a liuely spirituall power, deliuering vs from them both. For first from the condemning power ofShewing how we are deliue­red both from the commaun­ding and con­demning pow­er of sinne. sinne hee shewes we are deliuered by the merit of Christs death, and suffering in the flesh, whereby he hath condem­ned sinne: which merit imputed to vs that are in him; doth so free vs, that sinne hath no force nor power to condemne vs in iudgement, and this he handleth in the third verse. Secondly, he shewes how we are deliuered from the com­maunding power of sinne, by the liuely vertue of Iesus Christ, which being communicated vnto vs quickneth vs, and maketh vs to begin to fulfill the righteousnesse of the law, so that refusing to walke after the flesh, we endeauour to walke after the spirit, and this he handles in the fourth verse: shewing that the end why Christ hath condemned sinne in his flesh, is that he might sanctifie vs to the obe­dience of his holy law, whereunto at the last he shall make vs fully conformable. Thus you see how that former ground of comfort is confirmed vnto vs, howsoeuer by nature wee were vnder the law of sinne, and consequently vnder dam­nation, yet now by Christ we are freed from all law of sin, and so freed also from condemnation.

The phrases vsed here by the Apostle, makes his pur­posePhrases vsed by the Apostle ex­pounded. seeme to be the more obscure, therefore will we first explane them. This phrase, the spirit of life in Christ, is more significant than that well it can be expressed in so few effectuall termes. The Apostle was sent a Doctor to the Gentiles, yet doth he labour earnestly to conuert the Iewes; for both their edifications hee so tempers his stile, that speaking to the Gentiles in the Grecian language, hee keepes the Hebrew phrase, which as I said makes his speech appeare the harder. The spirit of life in Christ, then, is no [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 which is in Christ: for it is customable to the holy Apostle to vse the word law to expresse any thing, wherein there is a commaunding or working power; so he hath ascribeth 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: which 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, the first lesson will a­riseOur aduersa­ries Sathan, sin, and death, are strong, but our Sauiour is stronger. out of the Apostles manner of speech, who ascribing to sinne and death a law, which may condemne and destroy, ascribes to Christ a more powerfull law, to iustifie and pre­serue. Most sure then is our estate who are in Iesus Christ, for there is a power in our Lord, which shall bring euery contrary power of man and Angell in subiection to him:Comfort. that tyrant sinne hath indeede oppressed and ouer-ruled many a one, but our Lord Iesus the valiant conquerour hath a mighty power able to disanull the law of sinne: and Sathan is that strong one who by nature possesses the heart of man, as his owne house, but Iesus is that stronger one, who will 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, and therefore suppose we be weake inRom. 16. 20. our selues, yet we will reioyce in the strength of the Lord Iesus.

Secondly, we learne here that without Christ we liuedIn what a vile bondage wee liued by nature in a vile seruitude and bondage, of all seruants those are in worst case who are sould, and of those who are sould, they are worst who must doe seruice in prison, and of them who are in prison, most lamentable is their estate who are chayned and bound in prison, yet such seruants were we by nature before Christ made vs free, we were not onely the seruants of sinne, and sould vnder sinne, as witnesseth the [Page 51] Apostle, but more also we were, as saith Esay, captiued and bound with chaines in prison, the Iaylour whereof is infi­delitie: for we were all shut vp vnder vnbeliefe, a Iaylour so straite and tyrannous, as permitted vs not so long as we were in his keeping, so much as to lift vp our head, or looke vp to heauen for deliuerance from him from whom onely comes our helpe. Our oppressors 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 cuius potissimum esse videar, thusBer. hom. 4. doe they striue within me (saith Bernard) about me 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 indeed these are vncouth Lords, and such as can claime no title nor right ouer 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 we may the better perceiue how abhomina­bleThree things to be consi­dered in this bondage. this seruitude is, let vs out of the Apostles words marke 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. First then, he ascribeth vnto sinneHow a Law is ascribed 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 52] God haue their owne Lawes by which they gouerne their Subiects in iustice, so hath also tyrannous vsurpers their owne commandements, to the obedience whereof they en­force such as are vnder them. And this tyrranny the Apostle here ascribe vnto sinne.

A tyrranny lawlesse, and most intollerable: for where1 Sin is such an intollerable ty­rant as neuer suffers his Sub­iects to rest. as any other oppressor will sometime giue rest to such as are vnder his bondage. Euen in Egypt vnder Pharaoh, the Israelites had license to refresh themselues with meate, and drink, and sleep; this spirituall oppressor giues no rest to his miserable captiues, but whether they eate, or drinke, or sleep hee alwaies exacts the seruice of sinne from them, so that he doth in such sort lye in wait to snare the children of God, Vt faciat aliquando dormientibus, quod non potest vigilanti­bus, August. ser. de temp. that sometime hee doth that vnto them when they are a sleepe, which by no meanes hee is able to doe when they are waking. And if so he doe to the Saints, what meruaile if he turmoyle the minde of his Captiues vncessantly with vncleane cogitations? When Sathan had once put it into the minde of Iudas to betray Iesus, did hee suffer him to rest till he had performed it? no indeed, hee permitted him not so much as to eate his meate, but hastned him from the Ta­ble to accomplish his sinne hee had intended: and Ammon being once entised to defile his sister Thamar, was so vexed that his flesh melted away, and his minde had no rest. O how intollerable oppressours are mans inordinate affecti­ons where they haue dominion ouer him! [...]lye (therefore saith the Apostle) the lusts of thy youth: noysome lusts, they 1. Pet. 2. 11. sight (saith Saint Peter) against thy soule, they are enemies2. Tim. 2. 22. to our peace, and to calling vpon the name of the Lord with a pure heart. Libido est furiosa domina si semel te comprehen­derit Amb. de fuga seculi cap. 4. nec die nec nocte sinet te requiescere: Lust said Am­brose, is a furious mistresse, who if once she compre­hend thee, shall not suffer thee to rest neyther night nor day.

Secondly, in this seruitude, all the Commandements [Page 53] are alway vnlawfull: the most vnreasonable tyranny that2 All the com­maundements thereof are vn­lawfull. euer was, sometime hath had a reasonable commaund, but the Law of sinne commaundeth and enforceth alwayes the transgression of the Law of God. Sore was Israell oppres­sed when they were compelled in Egypt to worke in brick and clay, a seruice vnseemely in a holy people made free by the Lord, but was it comparable to Sathans tyranny which he exercised ouer vs when we were strangers from the life of God, through the ignorance that was in vs? and not content with the euill he hath done vs, still hee vsurpes ouer vs, euen now when the Sonne hath made vs free. The Lord put in our mindes to know how slauish and vnreaso­nable Sathans bondage is, that our hearts may be confir­med to resist him.3 They are all deadly.

Lastly, the commaundements of this tyranny are all dead­ly, for the Law of sin subiecteth to the Law of death, the commaunding power of sinne, if we yeeld vnto it, deliuersIam. 1. 13. vs vnto the condemning power of sinne: for sinne, when it is finished bringeth out death. And herein Sathan bewrayes himselfe to be a shamelesse and faithlesse traitour▪ not one­ly he promiseth life, when his purpose is to inflict death, but where first hee entises man vnto sinne, he doth next accuse man to God for those same sinnes which man hath done by his entisement. Be assured of this, thou who art led captiue of Sathan to doe his will, that he who now without ceasing is a tempter of thee to sinne, shall shortly after this be a tormenter of thee without intermission, because thou hast sinned.

And if this cannot yet mooue vs to become weary ofA threefold godly medita­tion profitable to make vs weary of the seruice of sin. this bondage let this threefold meditation helpe vs. Consider first what we haue beene: secondly, what wee hope to be: thirdly, what euen now wee may be in regard of the present occasion, and we shall see that it is most vn­seemely1 If we consider what we haue bin by crea­tion. for vs to liue any more seruants to so vnkindly, vnreasonable, and intollerable Maisters. Remember first thy originall glory, O thou man of God, thou wert made to [Page 54] the image of God, inuested in this dignitie to be Lord, and ruler ouer the creatures▪ Animales O homo principatu deco­ratum, Basil. hexam. hom. 10. vt quid seruis affectionibus? quamobrem tuam ipsius dig­nitatem abijcis, te (que) ipsum seruum peccat [...] constituis? quare te ip­sum facis capt [...]ū diaboli? Princeps creaturarum consti [...]t [...]s es, & dignitatem naturae tuae proijcis. 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 appointed to rule ouer the fish of the Sea, and euery beast of the field, what shame is it then that thou shouldest be ouer-ruled with those beasts which are within thee?

Secondly, consider what thou hopest to be after this2 What we hope to be after this life. 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 s [...]riue as he ought? or doth he receiue the prize, who runnes not the race? or can 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▪ cui supra propria membra reg­nare Ber. de perse­cutione susti­nēda. cap. 11. 1. Iohn. 3. 2. non donatur: hee cannot looke for that heauenly king­dome, to whom it is not giuen to raigne ouer his own earth­ly members. Wee know that when Iesus shall appeare we shall be like him, for wee shall see him as hee is, and hee that hath this hope in himselfe, purgeth himselfe euen as hee is p [...]re. Certainly, 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.

And thirdly, the consideration of the present occasion3 What presently we may be. 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 into 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 door to them that are in prison, I know that none shall follow his calling but such whose spirit the Lord hath raised 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 feet out of the n [...]t, 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 enemie.

This being spoken of the bondage, we are now to con­siderOur deliue­rance from this bondage is to be ascribed vn­to Christ only. Heb. 13. 9. Reuel. 7. 1 [...]. Isai. 42. 8. that our deliuerance from it is here ascribed to Iesus Christ. Thy perdition is of thy selfe O Israell. But our saluation belongs to the Lord, and to the Lambe that sits vpon the throne. Let no man therefore be so vnthankfull as to ascribe any part of this glory to another, my glory will I not giue to ano­ther, saith the Lord: 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 we are entred into hea­uenly Canaan. Did Peter, Iames and Iohn helpe the Lord [Page 56] Iesus, in that agonie which he suffered in the garden? no surely, be bad them watch with him and pray, but when hee was sweating blood, they were sleeping; when he was buffeted in Caiphas hall, did not Peter deny him? when he 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 our selues. the Apostle names himselfe among them, hath freed vs; not to exclude, but rather to confirme all others who are in Iesus Christ. For he confesses of himselfe that he 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 beleeue in him vnto eternall life: therefore it is that hee speakes of this deliuerance in his owne person, for the con­firmation2. Tim. 1. 16. of others, who hauing beene before, as hee was, notorious sinners, are now become such as repents, and beleeues. And indeed euery example of GODS mercy shewed vnto others, should serue to strengthen vs. Audien­t [...]s Christum non horruisse confitentem latronem, &c. when weBernard. 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 Adulterie; 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 [...]urramus post cum, in the sweet smell of these oyntments, let vs runne after him.

Alwaies we see that the Apostle doth speake vnto othersPreachers not pertakers of that mercy, which they of a deliuerance obtayned by Christ, 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 apronounce to others, are most miserable. reprobate himselfe: 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, thou hast neither part nor fellowship in Acts. 8. 21. this businesse, or like those Priests in Ierusalem in the dayes of Herod, 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 vessel for preseruation of others, but perished in the deluge them­selues; or like Bilhah and Zilpah, who brought forth and nourished free men vnto Iacob, but remayned themselues in the state of bond women? from this vnhappie condi­tion the Lord deliuer vs, and make vs partakers of that mer­cie and grace, whereof hee hath made vs Preachers and professors.

From the Law of sinne and death.] Heere the Apostle shewes from what it is that we are deliuered. Dauid saith, many deliuerances giueth the Lord to his annoynted: he spakePsal. 18. 51. 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; Israel out of Egypt; Ioseph in the pri­son; Daniel in the denne; the three Children in the sierie furnace, but all these are small if they be compared with this deliuerance from sinne and death.

Where first we learne how the Apostle conioynes theseSinne & death God hath con­ioyned, who shall seperate them? two, sinne and death: if we be deliuered from the first wee shall also be deliuered from the second; but if wee abide in the first we shall be sure not to escape the second: if there­fore Sathan say vnto vs as he did to our first Parents though y [...]u eat [...] [...]f 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 doe it, ye shall die. God hath conioyned them, and who shal seperate them? though the Lord speake not instantly to euery sin­ner, as he did to Abimelech, behold thou art but dead, because Gen. 20. 3. of this sinne, yet is it true of euery sinne, when it is finished it brings out death. So soone as Ionas entred into the Sea (saithChris. hom. 5. ad popu. Ant. Chrisostome) the storme rose, to teach vs that Ʋbi 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 dothWhat a decei­uer Sathan is in tempting to sinne. not perceiue this, being blinder than Balaam, he walkes 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 sinne: for these are Sathans two baites, vnder which hee couers his deadly hookes. It is therefore a point of singular wisedome to decerne betweene the deceit of sinne present, and the fruit of sinne to come, betweene that which Sathan promi­seth, and that which we 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 aRom. 6. 11. 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 shamelesse deceiuer; yea, more deceitfull then Laban, who promised to giue to Iacob Gen. 34. beautifull Rahel, but in the darke he gaue him bleare-eyed Leah: be assured he will change thy wages, promise thee one thing, and pay thee with another. As Hamor spake to his Sichemites, so doth Sathan to his blind-folded Citizens, he perswaded his people that if they would be circumcised, all Iacobs substance and cattell should be theirs: but indeed [Page 59] the contrary ensued, for the goods of the Sichemites 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, vt fallat; vitam pollicetur, vt perimat: Cypr. lib. 1. Epist. 8. he lyes that he may deceiue, he promiseth life, that he may inflict death: say he what he will, let vs beleeue the word of the Lord, confirmed by dolefull 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 be­guileSinne seemes sweet, but the fruit thereof is bitter. thee, remember that though sinne seeme to be sweet, the fruit thereof is exceeding bitter: if thou feare not sinne, feare that end whereunto sinne leades 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 be payed him: for this is the miserie of those who walke in their sinnes, illud propter quod peccant, hic dimittunt, & ipsa peccata Aug. hom. 42. s [...]cum portant, that for which they sinne, they leaue it be­hinde them, and carrie 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, but that fore-told by the Apostle, What profit Rom. 6. 21. haue ye now of all those things whereof ye are ashamed? surely there is no fruit but shame and death to be pluckt from the forbidden tree of sinne.

But heere it may be obiected by the weake conscienceComfort for the godly who are troubled with the tenta­tions of sinne. of the godly, how can this comfort be ours, that wee are freed from sinne, who find 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 sinne, that is, both from the commanding and condemning power thereof. Sinne doth not now raigne in our mortall bodies 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 former dominion From the time that once the Gibeo­nites made peace for themselues with Ioshua, all the rest ofIoshua. 9. the Kings of Canaan made warre against them: and so soone as we enter into a couenant with the Lord Iesus Sathan shal not faile the more hereely to assault vs, seeking to recouer his old possession; yet if as the Gibeonits did, we send spee­dily messengers to our Iehosua, 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, but notOur begun de­liuerance from sinne, the Lord shall perfect. 1. Cor. 1 8. Phil. 1. 6. 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, will performe it vntill the day of Christ. As the Angell who deliuered Peter out of pri­son, appeared to him with a shining light in the darke pri­son, smote him vpon his side, and wakened him out of his sleepe, made his chaines to fall from him, and caused him to arise and follow him, went still before him, to leade him in the way through all impediments, and departed not from him till he had entred him within the Cittie of Ieru­salem: so the spirit of our Lord Iesus, who hath once come downe vpon vs in this prison, and hath lightned our dark­nesse, wakened vs out of our dead securitie, and loosed the chaines of our sinnes wherewith we were bond, shall abide continually with vs, gouerning vs with his light and truth, till he haue entred vs within the portes of heauenly Ierusa­lem. Blessed be the Lord, where before we were the cap­tiues of sinne, now the course of the battell is changed, sinne is become our captiue, through Christ, it remaineth in vs not as a commander, but as a captiue of the Lord Iesus: it is true, the boltes of sinne are yet vpon our hands and feet to admonish vs of our former miserable thraldome: we draw [Page 61] as yet the chaines of sinne after vs, which makes vs indeede goe forward the more slowly, but are not able to detaine vs in that bondage, wherein we lay before.

And as concerning our deliuerance from death, wee areHow we are deliuered from death both first and second. to know that death is two-fold: the first, and second: the first is a separation of the soule from the body: the second is a separation of them both from the Lord. Mors prima Aug. de ciuit. dei. li. 21. ca. 3 pellit animam nolentem de corpore, mors secunda detinet ani­mam nolentem in corpore. The first death expels the soule against the will out of the body, the second death compels the soule against the will to abide in the body: for vnto the greater augmentation of their paine, as they were compa­nions of sinne, so shall they be compelled to abide compa­nions of punishment.

This second death hath three degrees, the first is whenSecond death hath three de­grees. the soule by sinne is separated from the Lord: the second is, when the body by the power of that curse due to sinne, is turned into dust and the soule is sent to hell: the third is, when both soule and body being ioyned together againe in the resurrection, shall be banished from the presence of the Lord, and cast into vtter darknesse. And it is called the second death, because it is executed vpon the wicked after their first death, otherwise the first death that euer came in­to the world, was the first degree of the second death. Mors Aug. de verb. Apost. ser. 33. animae praecessit, anima deserente Deum, & mors corporis se­qu [...]ta est, anima deserente corpus, deseruit Deum volens anima, & coacta est deserere corpus nolens, the death of the soule went before, the soule departing from God, and the death of the body followed the soule, departing from the body,How Christi­ans are exerci­sed with ter­rors of consci­ence, which in the owne na­ture are fore­runners of the second death. the soule departed from God willingly, & therefore is com­pelled vnwillingly to depart out of the body.

Now from both these deaths wee are deliuered by the Lord Iesus, for our soules being freed from sinne, are recon­ciled with God, and so exempted from that wrath which is to come. For, albeit the deere children of God be some­time exercised with inward terrours of conscience, which [Page 62] in their owne nature are fore-runners of these paynes pre­pared for the wicked, and are as the smoake of that fire which afterward shall torment them: yet vnto the godly their nature is changed, they are sent vnto them, not to se­perate them from the Lord, but to draw their hearts neerer vnto him, and to worke in them a greater conformity with Christ.

And as for the first death, wee are so deliuered from it,The nature of the first death changed to the Christian. that albeit in the owne nature it be the Centre of all mise­ries, and a fearefull effect of Gods curse on man for sinne, yet to the godly the nature thereof is also changed, so that now it is not the death of the man, but the death of sinneAmb. de bono mort. cap. 4. in the man: mors est scpultura vltiorum, death (saith Am­bro [...]) is the buriall of all vices. As the worme which is bred in the tree, saith Chrisostome, doth at last consume it: so death which is brought out by sin, doth at the length con­sume and destroy sinne in the children of God. Finally, death is the progresse and accomplishment of the full mor­tification of all our earthly members, wherein that filthie fluxe of sinne is dryed vp at an instant. It is a voluntarie sa­crificing of the whole man, soule and body to the Lord, the greatest and highest seruice wee can doe to him in the earth: for where in the course of our life we are continu­ally fighting against our inordinate lusts and affections, to bring them in subiection to Christ, by death as it were with one stroke they are all smitten and slaine, and the soule is offered vp to God in a sacrifice of full and perfect obedi­ence.

THE Apostle hauing set downe in the first3 Explication of the confirma­tion. Here followes an explication of the confir­mation of his generall pro­position. Verse a Proposition of Comfort, belonging to them who are in Christ, and confirmed it in the second, he proceedeth now to the explication of the Confirmation: declaring how it is that Christ hath freed vs from the law of sinne; and first, he shewes how Christ hath freed vs from the condemning power of sinne, in this verse: namely, that he taking vpon him our nature, and therewithall the burden of our sinnes, hath condemned sin1 He shewes how we are freed from the con­demning po­wer of sinne. The law could not saue vs. in his blessed body, and so disanulled it, that it hath no po­wer to condemne vs. And this benefit he amplifies, shew­ing that by no other meanes we could obtaine it: for where without Christ there is but one way for men to come to life; namely, the obseruance of the law, he lets vs see it was impossible for the law to saue vs: and least it should seeme that he blamed the law, he subioynes, that this impotencie of the Law to saue vs, proceedes from our selues, because that wee through fleshly corruption which is in vs cannot fulfill that righteousnesse which the law requires.

This impotencie of the Law appeareth by these twoImpotencie of the law to saue vs appeares in two things. 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 most1 It craues that which now our nature can­not giue. iustly it be required of vs, considering that by creation we 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 ourselues, it is impossible that wee can2 It giues not that which our estate now cra­ueth. performe it. Secondly, the law could not giue that vnto vs whereof we stoode in neede, namely, that the infinite debt [Page 64] of transgressions, which wee had contracted should be for­giuen vnto vs: this I say the law could not doe, for the law commands 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 shewes 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 pittifull estate of thoseMiserable blinde are they who seeke li [...]e in perfect ob­seruance of the Law. who seeke life in the 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 he 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 espie the blinde presumption of those that seeke their liues in the ministrie of death. Yet so vniuersall is this error, that it hathYet such are all the children of Adam by na­ture. ouergone the whole posterity of Adam, nature teaching all men who are not illumina [...]ed by Christ, to seeke saluation in their owne deedes, that is, to stand to the couenant of works. 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 schoole-master to leade vs vnto Christ, in whom we 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, but the corruption ofThe impoten­cie of the law comes not of the law which is good, but of our owne cor­rupted nature. 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 we become worse by the law: for by the commaundements 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 which is ministred to cure it into a nourishment and confirmation of the sicknesse it selfe. It isOur nature be­comes worse by the law. the nature of contraries, that euery 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 califie and heat it: euen so our corrupted nature doth neuer shew it selfe more rebellious and stubborne, than when the law of God beginnes to rectifie it. As an vnruly and vntamed horse, the more he is spurred foreward 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 law, is reuiued by the law, and takes occasion to worke in vs all manner of concupiscence. The Apostle is not ashamed to confesse that he found this in his owne person; Augustine also examiningAug. lib. 2. confess. cap. 4. his former sinful life, doth hereby aggrauate his corruption, that in his young yeeres hee was accustomed to steale his neighbours fruit, not so much for loue of the fruit, for he had better at home, as for sinfull delight he had to goe with his companions to commit euill: so that where the law should haue restrained his sinfull nature, it was so much the more prouoked to sinne by the law. Let therefore the Semipelagians of our time say to the contrary what they wil, 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 herein greatly abase man, when he telleth him, that not onely he cannot doe that which the law requireth, but that also the more he is commaunded the more he repines, vntill Grace reforme him.

God sending his owne Sonne.] The Apostle proceeds andHow Christ hath done that which the law could not. let vs see how the Lord by Christ hath wrought that sal­uation which the law could not. Wherein first it is to be marked, that the Apostle saith not, we 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 be saued also. Most properly therefore is he called, Pater non iudiciorum, sed misericordiarum, Father not of iudgements, but of mercies, for both the purpose, and theWhy God is called father of mercie not of iudgements. meanes of our saluation are from himselfe, he hath found causes without him, moouing to execute his iustice, he hath beene prouoked thereunto by the disobedience of apostate Angels, and men; but a cause mouing him to shew mercie is within himselfe, this praise is due to God, it is the grea­test glory that can be giuen vnto him. Abhominable there­fore is that errour of fore-seene merites by which the aduer­saries doe what they can to obscure the praise of the bright shining glory of Gods mercie.

His owne Sonne.] Iesus Christ is called Gods owneHow Christ is Gods own son. 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,Esay. 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 be expressed. And in the fulnesse of time he 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, he stands in the title of Gods owne sonne, after so singular a manner, that he admits no com­panion.

The last of these two, the Apostle makes the first pointChrists diuine generation a great mysterie. 1. Tim. 3. 16. of the misterie of Godlinesse. God manifested in the flesh, where­in he bridles our curiositie, for if his manifestation in the flesh, that is, his incarnation be a mysterie, that goes beyond our vnderstanding, what shall we say of his diuine genera­tion? a mysterie to be indeed adored, not to be enquired, an article proposed to be belieued, not to be 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 waters in the Sea, they stum­bledMans curiosity restrained from searching it. and fell, being neuer able to comprehend, how the son that was begotten should be coeternall and coessentiall to the Father who begot him: therefore the worthy Fathers of the primitiue Church to represse the presumption of these arrogant spirits, drew them down from the dangerous speculation of these high mysteries farre aboue their capa­citie, to consideration of things which are in nature. Si in Creatura genitum inueniri potest, coaeuum genitori, an non ae­quum August. est concedas 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 & 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 wherefore shall we vse these similitudes? as the Creator is aboue the creature, so is that mysterie aboue all the secrets of nature; no similitude can be found in nature [Page 68] so much as shadow that most high and supernaturall myste­rie: yet is the endeuor of these godly fathers commendable, who haue laboured to bring downe men to the exercising of their wits in things which are below, like vnto them­selues, leauing curious inquisition of higher secrets, which as I haue said, are to be receiued with faith, reuerenced withRom 11. 20. silence, not searched out by curiositie. O man, be not high minded but feare. Christ came like a sinfull man, but with­out sinne.

In the similitude of sinnefull flesh.] We must not so vnder­stand these words, as if Iesus had onely the similitude of a naturall bodie; no he was very man, made of the seed of Dauid, he hath taken 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. A stone cut out of the mountaine without hands. The Dan. 2. 45. Cant. 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 with 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 worthie to liue as Bar­rabas; ranked with 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 we are to consider so farre as we may, thoughHow deerely the Lord loued vs, perceiue by the price he hath giuen for our ransome. we cannot comprehend it, that wonderfull loue which the Lord hath shewed vs in this worke of our saluation, how deere and precious our life hath beene in his eyes, perceiue by the greatnesse of that price which he hath giuen for vs, for who will giue much for that whereof hee esteemes but little? it was not with gold nor siluer nor any corruptible [Page 69] thing, that the Lord hath redeemed vs, but with the preci­ous blood of his owne Son Iesus, as of a Lambe vnblemi­shed and vnspotted. If Dauid considering the goodnesse of God towards man in the work of creation, fell out into this admiration, O Lord what is man that thou art mindfull of him, Psalm. 8. or the Son of man that thou doest visite him? how much more haue we cause so to cry out, considering the riches of God, his wonderfull mercies shewed vs in the worke of redemp­tion. It was a great kindnesse which Abraham shewed to Lot, when 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 kindnesse which our kinsman, the Lord Iesus, hath shewed vnto vs, who hath giuen his life to deliuer vs out of the hand of our enemies. The Lord shed abroad in our hearts more and more abundantly the sence of that loue, that we 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 life should be a continuall thanks­giuing,Our thankful­nes againe should be te­stified by this threefold du­tie. and worshipping before him, who hath loued vs, and washed vs from our sinnes in his blood. When the chil­dren of Israell had passed the red sea, suppose they had a vast wildernesse betweene them and Canaan, yet they prai­sed1 Continuall thanksgiuing. God with a song of thanksgiuing, and the Lord appoin­ted an yeerely remembrance of that benefit. If smaller mer­cies are to be remembred with thanksgiuing, what shall we thinke of the greater?

As for the second, which is seruice: Zacharie teacheth2 Seruice. vs that for this end God hath deliuered vs from all our eni­mies, that all our dayes we should serue him in righteous­nesseLuke. 1. 74. and holinesse: the reason why the Israelites bound2. Sam. 19. 9. themselues to giue subiection and obedience to Dauid, 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, Seeing thou O Ezra. 9. 13. [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 blood, shall we againe make our selues the seruants of sinne? The Lord neuer shewed a greaterProfessors conuinced that serue him not. mercie on man, then this, that he 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 be his seruants: much will be required of him, to whom much is giuen, those Gentiles to whom the Lord reuealed himselfe in goodnesse 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 will 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 blood 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, that for Christs sake we loue vnfai­nedlyLoue to those whom he hath bidden loue for his sake. those whom hee hath recommended vnto vs: our [Page 71] goodnesse cannot extend vnto the Lord, neither haue wee him walking with vs vpon earth, that we may minister vn­to him, may wash his feete, and annoint his blessed bodie with precious oyntments, therefore should our delight be vpon those 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 whom he hath said, what ye doe to one of these little ones for my sake, is done to me: and let vs shew kindnesse vnto them, for the great loue which the Lord Iesus hath shewed vnto vs.

And that for sinne] These words containe the end ofChrist came▪ to destroy sin, cursed are they who nourish it. Christs manifestation in the flesh, which is, that in our na­ture he might beare the punishment of our sinnes, satisfie the iustice of God, and so abolish sinne. Sanit Iohn makes this cleare, when he saith, that he appeared to destroy the workes of the diuell, that is, sinne: for sinne being remooued there is nothing in man, but the workmanship of God. By this it is euident how highly they offend God, who abuse 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,1. Pet. 3. 18. Christ once suffered, the iust for the vniust (not that we should still abide vniust) but that he might bring vs to God. Thou therefore who continuest vniust, mayst 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, he worketh that worke for which hee came, namely, he destroyes the worke of the diuell, that is, he enfeebles, and abolishes at the last the power of sinne.

Condemned sinne.] Sin by a metaphor is said to be con­demned,How Christ hath condem­ned sinne. for as thy who are condemned are depriued of all the liberty, power, and priuiledges they had before, and haue [Page 62] no more any place to appeare in iudgement, so hath the Lord Iesus disanulled sinne that it hath now no power to commaund and condemne vs: hee hath spoyled principali­ties and powers, and triumphed ouer them in the Crosse,Colos. 2. 24. and hath nayled vnto it the obligation of ordinances which was against vs, and so sustulit illam quasi authoritatem pec­cati, Ambrose in hunc locum qua homines detinebat in inferno, hath taken away that power and authoritie of sinne, whereby it detained men vnder damnation. This hath he done most lawfully, and in iudgement, as we shall heare, bearing our sinnes in his blessed bodie on the Crosse, he hath suffered that pu­nishment which the law required to be inflicted on man for sinne, and that in the flesh, that is, in the same nature of man which had offended.

For, this word of Condemnation imports a iust, and lawfulTwo head or chiefe iustice Courts holden by God. proceeding of a Iudge in iudgement: which that we may the better vnderstand, let vs consider that there are two ge­nerall and head iustice Courts, which the Lord hath set vn­to men, the one is holden already, the other is to be hol­den:1 In the first the sinnes of all Gods elect are condemned. in the first the sinnes of all the elect are lawfully con­demned, that themselues may be absolued; in the second the persons of all the reprobate shall be iustly condemned. In the first by the ordinance of God the Father, our sinnes were laid vpon the backe of Iesus Christ, and a law imposed to him which was neuer giuen to any other, neither An­gell or man, to wit, the law of a Mediator, that he should make vp peace betweene God and man; loue God in such sort, that he should by suffering preserue the glory of his Fathers iustice, and yet make manifest the glory of his mer­cy; that he should loue his brethren in such sort, that hee should take the burden of their transgressions vpon him, which as by the Father it was enioyned vnto him, so did he willingly vndertake it. And therefore hauing our sinnes imputed vnto him, he presented himselfe for vs vpon the Crosse as vpon a pannell before the Iudge, to vnder-lye the law, which craued that our sinnes should be punished to the [Page 63] death. The decree according to the law is executed, death, yea an accursed death, as the punishment of sinne, is laide vpon Christ: whereupon there followes of equitie an abso­lution of all those for whom the Lord Iesus suffered as Cau­tioner, their sinne is condemned and made of no force to condemne them hereafter. The other generall iustice court2 In the second the persons of all the wicked shall be con­demned. will be 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 be condemned the persons of all those whose sinnes were not condemned before in Christ Iesus, onely therefore blessed are they who are in Christ: He that heares my words, and belieues in him that sent me, hath Ioh. 5. 24. euerlasting life, and shall not come into condemnation, but hath passed from death to life.

And lastly, we may obserue here what a powerfull Saui­ourChrist did greatest works when to mans iudgement he was weakest. wee haue, when to the iudgement of man hee was wea­kest, then did hee the greatest worke that euer was done in the world: hee was powerfull in working of miracles in his life, but more powerfull in his death; for then he dar [...]ened the Sunne; he shooke the earth; hee made the rockes to cleaue; he rent the vale of the temple a sunder; and caused the dead to rise: Mortuum Caesarem quis metu [...]t? sed morte Cyp. de dupli­ci m [...]rtirio. Christi quid efficacius, if Caesar be once dead who will feare? Christ euen when he is dead, is terrible to his enemies: 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, he condemned sinne that it should not condemne man: passus est vt infirmus, operatus vt fortis, August. de temp. ser. 7. Macar. hom. 11. he suffered as a weake man, but wrought as a strong one. [...]icut serpens mortum, &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 stung vsChris. hom. 2. in Math. vnto death. 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 those same meanes, by which be­fore most of all he preuailed.

O wonderfull worke! surely the weakenesse of God isChrist a po­werfull Saui­our, stronger then Sampson, yea, stronger then that strong one. stronger then man: he is that strong One indeed, stronger then Sampson. When the Philistines thought they had him sure within the ports of Azzah, he 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 beforeIudg. 16. 1. Hebron; but our mighty 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 he ascended on high leading captiuitie captiue.

Like as therefore wee receiued before great comfortChrists power yeelds vs great comfort. through the consideration of Christs incomprehensible loue toward vs, so is it now confirmed by the meditation of his power. Let Sathan boast like Rabsache, that the Lord2. Reg. 18. 35. is not able to deliuer Ierusalem out of his hands, hee is but a blasphemous Lyar, the Lord will rebuke him, and will shortly tread Sathan vnder our feete: it is the curse of the wicked, he shall be oppressed, and there shall be none to deliuer Deut. 28. 29. him, but blessed be the Lord who hath prouided a strong deliuerer for vs, who certainly shall set vs free from our enemies, and destroy all the oppressours of our soules.Psal. 143. 12. Glory therefore be vnto him for euer.

THe Apostle hauing taught vs in the former2 Here followes the second member of the explication, wherein hee shewes how we are deliuered from the com­manding po­wer of sinne. Ephes. 5. 26. verse, how the Lord Iesus hath freed vs from the condemning power of sin, doth now let vs see how wee are freed also from the comman­ding power of sin; for he sets downe this to be the first, and neerest end of Christs death in respect of vs, the renouation of our nature, and conformity thereof with God his holy law: which he expresses more cleerely in another place, when he saith, that Christ gaue himselfe to the death for his Church, that he might sanctifie it, and make it to himselfe a glorious Church, not hauing spot, or wrinckle, or any such thing, but that it should be holy and without blame. This is the end which Christ hath proposed vnto himselfe, and whereof he cannot be frustrate, as he hath begun it, so he shall finish it, he shall conforme vs to the law, the righteousnesse thereof shall be fulfilled in vs, there shall not be 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, I vnderstand to be thatHow the ri [...]h­teousnesse of the law is ful­filled in vs. perfect obedience to the Commandements 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 body with him. By vertue of the which communion it comes to passe, that that which is ours is his, & that which is his, is ours, so that in our head wee haue fulfilled the law, satisfied Gods iustice for our sinnes. Secondly, it will be fulfilled in vs by our perfect sanctification, though now we [Page 66] haue but begun obedience and in part, the Lord Iesus at the last shall bring it in vs to perfection.

The Iesuites of Rhemes in their marginall notes on thisThe Iesuites collect here that the Law is fulfilled in this life. Verse, collects a note which the word here rendreth not vnto them. We see (say they) that the Law, which is Gods commandements, may be kept, that the keeping thereof 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 sin, is eui­dentThis place proueth no such thing. out of the Apostles words, 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, neither out of this place, nor any other place of holy Scripture. Damnatum est peccatum, non extinctum: Sinne is condemned (saith Caietane, Caietane. one of their owne) but not extinguished.

And hereunto beside infinite testimonies of holy Scrip­ture,That the law is not fulfilled in vs, nor by vs in this life is proued. Amb. de pae­niten. lib. 1. cap. 6. agreeth also the suffrages of pure antiquitie. Non di­cit familia tua sana sum, medicum non requiro, sed sana me Domine, & sanabor. It is not (saith Ambrose) the voyce of thy family, I am whole, and needes not a Phisition, but heale me, O Lord, and I shall be healed, Tu audes Noua­tiane mundum te dicere, qui etsi operibus mundus esses hoc solo verbo i [...]mundus fieres. Ambrose spake it to the Nouatian Heretiques of his time, and it may be sitly turned ouer to the Iesuites of our time: Darest thou O Iesuit call thy selfe Ierem. 17. 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: Sunt quidam inflati vtres Aug. de verb. Apost. ser. 29. spiritu elationis pleni, non magnitudine, ingentes, sed superbiae morbo tumentes, vt audeant dicere inueniri homines abs (que) p [...]c­cato. 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: Interrogo te, O Ibidem. 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 quies in coelis, vbi ergo estis, O iusti, sancti, in qui­bus peccata non sunt? I demand of thee (O man) thou whoA question for Papist [...]. art iust and holy, this prayer, Forgiue vs our sinnes, whether is it a prayer to be said by Catechists onely, or to be said also of such as are beleeuers and conuerted Christians? surely 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 ye who say ye haue no sinne? If we say we haue no sinne, we lie, and the truth is not 1. Ioh. 1. 9. in vs, and our blessed Sauiour to let vs see how farre we are from doing that which we should doe, saith: When yee haue Luke 17. 10. done all that yee can doe, yet say yee are vnprofitable Seruants. Where because they haue a silly subterfuge, that albeit wee were neuer so righteous, yet for humilities sake, we should say we are vnprofitable: I answere them, as Augustine an­swered the same obiection in his time, propter humilitatem Aug. de verb. Apost. ser. 29. ergo mentiris, then for humilities sake, thou lyest; but it is certaine, Christ neuer taught man to lye for humility: this is but a forged falshood 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, Quis melior Propheta? de quo dixit Deus, inueni vi­rum Ber. in annū. Mariae. 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 neede to say, Lord enter not into iudgement with thy Seruant. And againe, Suffi­cit Ber. in Cant. Serm. 23. mihi ad omnem iustitiam solum habere propitium, cui soli [Page 78] peccaui: 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 only offended, to be without sinne is the righteousnesse of God, mans righteousnesse is Gods indulgence, pardoning his sinne: we conclude there­fore with him. Ʋaegenerationi huic miserae, cui sufficere vide­tur Ber. ser. cont. vitiū ingrati. 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 seems sufficient, for who is it that hath so much as aspired to that perfection, which the holy Scripture com­maunds vs?

But to maintaine their errour, they enforce these placesPlaces of scrip­ture wherein godly men are called Saints and righteous, makes not for their errour of perfect obser­uance of the Law. 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, we must consider wherein, for a man may be 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 be 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 be sinfull, yet the Lord giueth vnto them, the names of Saints and righteous men.

Againe, in handling of the Apostles words, Philippians 3.In what sense Godly men are called perfect in holy Scrip­ture. let vs as many as are perfect be thus minded: hee moues the question, seeing the Apostle hath said immediatly 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, secundum intentionem, non secundum peruentio­nem, August. in Psal. 38. that is, perfect in regard of his intention and purpose, not in regard of preuention, and obtayning of his purpose. And hereunto agrees that of Bernard, Magnum illud electi­onis Ber. in Cant. serm. 49. vas perfectum abnuit, perfectum 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 walkeing toward it; we are so perfect in this life that wee are yet but walking to perfection: therefore saith Ambrose, Apostolus Ambros. in Rom. cap. 8. ver. 9. aliquando quasi perfectis loquitur, aliquando quasi perfecturis, hoc est aliquando laudat, aliquando common [...]t: 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 praises them for the good they haue done, and otherwhiles he ad­monishes them of the good they haue to doe. We conclude therefore with Augustine, perfectio hominis est, inuenisse se Aug. de temp. scr. 49. non esse perfectum, this is the pefection of man to finde he is not perfect.

And as for that place of Saint Luke, where it is said thatHow Zacharie and Elizabeth walked in all the comman­dements of God. Luke. 1. 6. 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, wee will shortly make it manifest. That it makes not for them, Augustine hath two reasons, whereby he proues out of that same Scripture, that Zacharie was not without sin, first, because he was a Priest, and was bound to offer as well for his owne sins, as the sins of the people. Secondly, in that the Euangelist saith, he walked in the commandements ofHeb. 5. 3. God, it is an agreement, that as yet hee had not attayned to the marke: to the which we may adde the third out of that same place, the dumbnesse inflicted vpon him for his misbeleeuing, euidently proues he was not so perfect as to be 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 worthy of crimination. Sanctorum hominum vitam inueniri posse dici­mus Aug. Enchi. sine crimine, we affirme that the life of holy men may be found without a crime. And againe, nunc bene viuitur si sine crimine, sine 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 thinks 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, that see­ingThe end of Christs death is our sanctifi­cation, there­fore it should not be abused to giue libertie to sinne. 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 be farre from vs, that wee 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, be 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, and grow vp 2. Cor. 7. 1. vnto full holinesse in the feare of God.

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

Lastly, we haue this comfort, that seeing our sanctificati­onWe are sure our begun san­ctification shall be perfected. is an end which the Lord Iesus hath proposed vnto him­selfe, we may be sure he shall attaine vnto it. In the first creation what he commaunded was done, he made light to shine out of darknesse, no impediment could stay that work of the Lord: so is it in the second creation, neither Sathans malice, 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.

HItherto we haue heard the proposition of com­fort,4 Application of his former do­ctrine, contay­ning first a Commination of the wicked, wherein is de­clared their miserable state who walke af­ter the flesh. the reason of confirmation and explicati­on thereof. Now because the Apostle restray­ned that comfort to those who walke 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 from 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 82] the remanent fleshly corruption which is in them, should be discouraged with his former conclusion, verse 9. 10. 11. And thirdly he subioynes the exhortation by sundry reasons disswading vs from walking after the flesh.

First then the Apostle oppones the disposition of a carnal and spirituall man as contraries, which may not consist: the carnall man sauours carnall things, that is, he vnderstandsTwo sorts of fleshly things which the na­turall man sa­uours. no other, he liketh no other, he inclyneth to no other: For the word which he vses in the originall is tran [...]ferred to all the faculties of the soule, reason, will, appetite and sense, and whatsoeuer is in him is all carnally affected: and these car­nall things which he sauours are of two sorts: the first are absolutely euill, to wit, the sinfull lusts of corrupt nature: the second are those carnall things which pertaine to this life, not simply euill of their owne nature, but in regard of their abuse they become euill to the wicked. First because they seeke them in the first place, which is due to God and things heauenly. Secondly, because they are bound to them with a slauish and immoderate affection. Thirdly, because they seeke them for wrong ends, to make them seruants vnto their lusts. In a word, they doe so walke after these car­nall things, that they goe a whoring from God, they seeke their portion in this present world, hauing neither hope to looke for, nor heart to follow those things which are aboue.

Yea, of so contrary dispositions are the spirituall and the carnall man, that looke what is the reioycing of the one is a wearinesse to the other: surely there is no greater diffe­rence betweene the naturall man and the bruit beast, than isThe life of the Christian and carnall man as different as the life of the brut beast and the carnall man. betweene the spirituall man and the naturall: for the beast cannot conceiue nor vnderstand the excellencie of that spirituall life whereby the Christian liues, and is not so much as touched in his affection with a desire thereof. Giue vnto the beast those things whereunto the nature thereof is inclyned, it craues no more; giue vnto a naturall man the vaine pleasures of sinne, and perishing things of this earth, he cares not for the pearles of the kingdome of heauen. [Page 83] It is true the spirituall man knoweth how miserable the life of the naturall man is, because he liued once that life him­selfe, but the naturall man cannot know what the life of the Christian man is.

And here we haue occasion to consider more deepelyThe feareful & peruerse estate whereinto man is come by fal­ling from God. of that fearefull estate wherein Sathan did cast vs by the meanes of sinne, and of that ioyfull benefite of restitution we haue by the Grace of our Lord Iesus. The casting of Adams body out of Paradise was a small losse, if it be com­pared with the downe throwing of his soule from all hea­uenly disposition. The Grecians considering the workman­ship of mans body, compared him to a tree inuerted, his head and haire resembling the root being vpmost, his hands and feet that grew from it as branches being downe most, and therefore they called him [...], a creature inuer­ted or turned vp side downe; but if we shall looke to the peruerted estate of the soule of man, shall we not see there a more pittifull change? the heauenly mind is become earthly, he that walked with God for the similitude of his nature, is now become a companion of Beastes, the soule which fed before vpon heauenly Manna is now fed with the husks of akecornes, meeter for swine then for men, that is, it sauours onely carnall things, meeter for beasts of the earth, then men who are the generation of God. As Iere­mie lamented the desolation which the sinnes of Israell had brought vpon them, so may we lament that fearefull e­state, whereinto we are fallen by our Apostacie. O how isLament. 2. 1. & 4. 2. 7. 8. the beautie of Israell cast downe from the heauen to the earth? how are the Noble men of Sion comparable to fine gold, esteemed as earthly pitchers? her Nazarites that were purer then snow, and whiter then milke, now their visage is blacker then the coale: where is that glorious image wher­with man was beautified by his creation? how is his light turned into darknesse? how is he couered with shame in stead of glory? his visage is withered, his beautie cast downe from heauen to earth. The body made of earth standeth [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, fauouring onely those things which are carnall. This is mans miserable estate by nature. The Lord open our eyes that we may see how farre wee are fallen by our apostacie, how deadly wee are wounded, that in time we may make our recourse to the Physition of our soules, who now offers by Grace to re­store vs.

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

Now this difference of their dispositions, flowing fromThe contrary disposition of the christian & carnall man appeares. their different kindes, shall appeare the more clearely if yee compare the affections, words, and actions of the one with [Page 85] the other. And first to begin at the vnderstanding, it is cer­taine1 In their vnder­standing. that the naturall man vnderstands not those things which are of God. Let Iesus Christ speake to naturall Ni­codemus of regeneration, and Nicodemus shall conceiue thatIohn 3. 4. he speakes of a naturall generation. Let Paul speake before Agrippa of the heauenly vision, and Festus shall count himAct. 26. 24. Gen. 19. a foole. Let Lo [...] 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 only earthly things; but as for the spirituall man, he hath receiued that new mind, whereby he knowes him that is the true one: he is indued1. Iohn. 5. 20. with new senses, whereby he perceiues things which are ex­cellent,Aug. de verb. Apost. ser. 17. habet enim oculos interi [...]res, 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,2 In their affecti­ons. 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 according to his knowledge he thinkes best for himselfe. The Gadarens will prefer their Swine before Christ, and na­turalistsMath. 8. make more of their smallest earthly commodities, than of those things which are aboue at the right hand of God; but the Christian accounts the testimonies of the Lord sweeter vnto him then al the treasures of the worldlings: he findes more ioy in the lightsome countenance of God, then in all aboundance of Wheat & Wine; the best things of this earth he accounts but doung; the pleasures of the world are loathsome vnto him, her glory is despised in his eyes, habet Aug. ibid. enim olfactum interius, de quo dixit Apostolus Christi bonus odor sumus Deo in omni loco, est (que) verbum illi odor vitae ad vi­tam: for he hath that internall sense of smelling, whereof the Apostle speakes, we are vnto God the sweet sauour of 2. Cor. 5. 15. Christ in euery place: this makes the word of God vnto him [Page 86] the sweet fauour of life vnto life, habet etiam gustatum inte­rius, quo nouit gustare & vid [...]re quam suauis sit Dominus, and he hath also that interior sense of tasting, whereby he can tast and consider how gracious the Lord is.

Now touching their language, it is also framed according3 In their speak­ing. Iohn. 3. 31. to their vnderstanding and affections, for out of the aboun­dance of the heart the mouth speaketh; he that is of the earth, is earthly, and speaketh earthly things, but the spirituall man hath learned from his Lord to speake of those things which appertaine to the kingdome of God, and delights withAct. 1. 3. Psal. Iudg. 12. Dauid to tell what God hath done vnto his Soule. As the Ephraemites by their tongue were knowne from the Gile­adites; so the language of men ordinarily tels what coun­trie men they are, whether Burgesses of Babell, or of the heauenly Ierusalem. Speculum mentis plerun (que) in sermone re­fulget. Ambr. offic. lib. 1. cap. 18. Cyp. lib. 1. epist. 3. The speach (saith Ambrose) is commonly a glasse, wherein the minde is represented. De [...]re & verbis suis vn [...]s­quis (que) proditur, & v [...]rum Christum in corde suo, an Antichi­stum habeat loquendo detegitur, euery mans speach (saith Cyprian) doth soone bewray what he is, and by his speach is discouered whether he haue Christ or Antichrist in his heart. Qui in Christum credunt, linguis loquuntur nouis, & ve­tera Ber. in ascen. dom. de Euan lectione ser. 1. recesserunt de ore eorum, they who beleeue in Christ speake with new tongues, old things are departed out of their mouths.

The same is to be said in like manner of their hearing,4 In their hea­ring. for the Christian delights to heare of those things, whereof he delights to speake. It is a paine to him to heare prophane language, which to a carnall man is a pastime: hee that is godly like Lot, his soule is vexed when he heares a Sodo­mite speake. To a godly man (saith Iob) the eate is the ta­sterIob. 12. 11. of the soule, as the mouth tastes meate for the bellie, and sends none downe into it, but that which is approoued: so the [...]are of the wise tastes words, and delights in no speach but that which is poudered and good for edifying. It is a very godly saying of Augustine, spirituales nec tormentis Aug. de temp Ser. 54. [Page 87] separantur à Christo, carnales vero etiam otiosis fabulis sepa­rantur, no torments can separate spirituall men from the loue, remembrance, and meditation of Christ, but carnall men forgoe the remembrance and meditation of Christ for idle and vnprofitable fables.

And lastly, as concerning their actions: the naturall man5 In their doing. hath no pleasure in spirituall exercises of diuine worship; set him to any other worke he doth it with some dexteritie and cheerefulnesse, but bring him to a spirituall work there he faints and languishes, it is a wearinesse vnto him to heare the word of God, in euery spirituall exercise he is like a creature out of the owne element, which hath no content­ment: whereas the Christian by the contrary loues the word of God more than his appointed food, and delights most in those exercises which are meetest to edifie him in Christ. Thus the spirituall man hath a mind to know Christ, his affections set vpon Christ, his talke is of Christ, his actions are toward Christ, and Christ in the end shall he en­ioy to his euerlasting comfort.

THE Apostle hauing set downe the contrarieThe miserable estate of them who walke af­ter the flesh described. dispositions of the Carnall and Christian man, doth now shortly describe the miserie of the one, and happinesse of the other. The carnall man hath not onely his will and affections set vpon euill, but also that which is best in him, his wisdome and vnder­standing, are so farre peruerted, that it yeelds vnto him no fruit but death. In the soule of man are two chiefe faculties, the Vnderstanding and the Will. The vnderstanding should be the gouernour and directer of the Counsels and actions of man, the Will should be the follower, accomplisher, and executer thereof; but now is mans nature so corrupted, that [Page 88] either reason which should rule is ouer ruled by the wil, or at least the crooked is led by the blind, that is, a blindedIn the soule of a carnall man the blind leads the crooked. vnderstanding directs the crooked will and peruerse affe­ctions a wrong way; and what meruaile then if both fall in­to the ditch? for where the eye which is the light of the bo­dy is darkened, how great must be the darkenesse of the whole man? and seeing the vnderstanding facultie of the soule giues no counsels nor conclusions but such as are deadly, what can the will and affections doe, but run head­long vnto the wayes of death?

This is that encrease of knowledge, which we haue got­tenThe most ex­cellent know­ledge of the na­turall man brings out death. by our Apostasie from God, this is the fruit wee haue plucked from off the forbidden tree, we haue a wisedome, which brings out death: the most excellent knowledge whereunto the quickest engines could euer attaine by the light of nature, profited them not vnto saluation. Lactantius compared all learning of the Philosophers to a liuelesse bo­dy wanting a head, in seeing they were blind, in hearing they heard not, vnderstanding they vnderstood not, while they professed themselues to be wise they became fooles.Rom 1. As the sences be in the head, so all spirituall vnderstandingNeither natu­rall nor morall philosophie could profit men to salua­tion. of the way of life is in Christ Iesus, by naturall philosophie they attained to the knowledge of the creatures, but learned not to know the Creator; by naturall reason they learned to discerne the sophistrie of men, but not to resist the sophi­strie of Sathan. By practise also of Morall philosophie they attayned to a shew of those vertues which they called cardi­nall, to a shew I say, but as for true Prudence, Iustice, Tempe­rance and Fortitude, they attayned not vnto them: with­out faith it is impossible to please God, neyther can there be without it any thing which deserueth the name of vertue, quid enim illis cum virtulibus, qui Dei virtutem Christum ig­noram? for what haue they to doe with vertue who are igno­rant of Christ, the vertue and power of God?

All the light that is in nature is like to the sight of blin­dedNaturalists are all blinde like Sampson. 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 vi [...] ciuitatis prorsus ignari, we are all borne al­together ignorant of the way that leadeth to the Cittie ofWisest among them cannot preuent cheir miserable end, more then A­chitophel, farre lesse the wrath to come. God; [...], as the Apostle cals vs, without a minde to know any thing pertayning to our owne saluation. Whatso­euer wisedome man hath without grace, may lead him for­ward to euill, but cannot teach him to eschew euill. Achi­tophell was counted wise in his time, and his wisedome and counsell as the Oracle of God, but he had no wisedome to2 Sam. 17. sore-see nor preuent his miserable end, he hanged himselfe in his impatiencie: yet is the wit of Naturalists in our time no better than his, they are wise in their owne eyes, and glories within themselues, that by their subtile wits they haue gone through dangerous courses, wherin others haue fallen; yet they know not their end, neither are sure that the politique deuise wherein they haue placed their confi­dence shall not at length be a snare to themselues. There­fore the spirit of God vouchsafeth not vpon the men of this world the stile of wise men, but calles them wise with a restriction, they are wise (saith Ieremie) to doe euill. Wiser Ier [...]. 4. 22. Luke. 16. 8. Compared to Howlets. Basil hexam. hom. 8. (saith our Sauiour) in their owne generation than the children of God. Basil properly compares them vnto Howlets, which see something in the night, but nothing in the day: such are worldlings, they haue some vnderstanding of the works of darknesse, but no iudgement how to approue themselues to the light of God: wise to compasse things present, but carelesse for those which are to come.

Where if it be demaunded why then doth the Apostle attribute wisedome to them who walke after the flesh? it is answered, Prudentia dicitur cum res stulta sit, quia sic ipsis videtur, it is called wisedome because so it seemes to themThe carnall man and the Christian ey­ther of them iudgeth other to be foolish. who haue it, albeit in very deede it be foolishnesse. The iudgements of the carnall and Christian man are so diffe­rent, that either of them esteemes another foolish, but the one iudges with a warrant, the other not so: the spirituall [Page 90] man discernes all things; he sees by the light of God, that the1. Cor. 2. 15. wisedome of worldlings is folly, but the naturall man so rests on the conceits of his owne mind, and hath such liking of the course of his owne life, that it seemes strange to him the Christian runnes not with him into the same excesse of ryot: 1. [...]t. 4. 4. therefore he speakes euill of him, & disdaines him as a foole; yea, the preaching of the Gospell he accounts foolishnesse, no meruaile then he esteeme them fooles who order their liues according vnto it. When our Sauiour preached andIoh. 8. 48. wrought miracles among the Iewes, they said he was pos­sest, and had a Diuell. When the Apostles filled with the holy Ghost, preached to euery Country people in theirActs 2. 13. owne language, they were iudged to be full of new wine, as if wine taught them to speake languages which they neuer learned, and did not rather spoyle them of the vse of their mother tongue; so quicke are Naturalists in discerning the workes of the holy Ghost.

But as for the iudgement of the carnall man which heeBut the Chri­stian iudges according to knowledge, so doth not the carnall man. giues out either of the person or actions of the spirituall man, we are not to regard it, because his light is darknesse; but the spirituall man discerneth all things, and iudges of the miserable estate of the naturall man with light and vn­derstanding. Festus may iudge wrongfully of Paul, but Paul will not change his state with Festus, nay not with Agrippa. Euery controuersie will be decided one day, both the wise and the foolish Virgins shall be knowne in their ranckes: then shall Naturalists change their iudgement, and confesse that these were wise men, whom before they had condem­ned for Fooles: for if they be wisest who see farthest before them (as before we spake) and can prouide for the longest time, it is out of doubt that onely the Christian is a wise man who prouides for the eternitie to come. A prudent man sees the plague before hand, and hides himselfe, but the foole goeth Pro. 27. 12. on, and is snared.

But the wisedome of the spirit is life and peace.] This wise­dome is our renued vnderstanding by the grace of Christ, [Page 91] called the wisedome of the Spirit, because it is reformed, and of new created by the Spirit, who hath made vs that were darknesse before, now to be light in the Lord. The effects of this wisedome are life and peace, such as naturall men neither know nor haue; they cannot know them. Though the most spirituall and powerfull Teacher shouldThe vnhappy estate of them who walke af­ter the flesh de­scribed. discourse to a naturall man of that life and peace, yet should he not be able to conceiue it: for as in nature those things which are discerned by tast, cannot be knowne vnlesse they be tasted; so it is not possible that the value of spirituall things can be discerned of him who hath no spiritual senses:Basil. exhort. ad Bapti [...]. The life of car­nall men is but death. quod sensus omni sermone sit essicatior.

What then, shall we thinke they haue no life who haue not this wisedome of the Spirit? none indeed, for that life which they liue, the holy Spirit calleth it a death. Though a naturall man should liue Methushalems yeares, a quiet andIob 21 9. Psal. 73. 5. [...]. Tim. 5. 6. Eph. 4. 18. peaceable life without feare, though the rod of God come not neere him, And he be not in trouble as other men, yet while he liues in pleasures he is but dead, A stranger from the life of God through the ignorance that is in him: Yea no carkasse of flesh from which the life is departed, is so abhominable in the eyes of man as is that Soule in the eyes of God, which is not quickned by his spirit. And beside this, so silly a thing is the life of man in it selfe, that viuendo decrescit, by liuingAugust. de temp. ser. 24 5 it weares away; and when it continueth longest, non vita longa, sed long aaegritudo est, yet it is not a long life, but a long lingring disease; while we seeke to entertaine it by daily nou­rishment, quotidianis medicamentis fulcimus morbum no­strum, we doe no other thing but strengthen our disease by daily medicaments: let vs therefore become wearie of it in time, and seeke our life in Christ; then begin we to liue when we are quickned by his spirit vnto immortalitie, till then we haue neither life nor health.

And as for the other effect of this wisedome, which isCarnall men haue not the peace of God. Esay. 57. 21. peace, they haue it not who are not in Christ, There is no peace to the wicked, saith my God: a meek, quiet, and peaceable [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? for righteousnesse and Psal. 85. peace doe kisse one another: where there is no righteousnesse how can there be peace? Pax est haereditas Christianorum, August. de temp. scr. 200 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 & safety 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, who slept most soundly when he had most cause toTheir securitie is like the secu­ritie of Ionas. 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 commoued against him, the ra­ging waues of the Sea refusing all other satisfaction, offe­red by the Marriners, 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 to his God, onely Ionas was sleeping. What thinke 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 be taken out of their bed of ease wherein they lye, and shall be cast into that bottomlesse deepe of the wrath of God, wherein their worme shall neuer dye, and their fire shall ne­uer be quenched.

But to leaue them and returne to the Christian, it mayA Christian hath peace with God, and himselfe, & his brethren, but not perfect in this life. 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, but our peace is not perfect, Pax nostra ex diside­rio Greg. moral. in lob. lib. 6. creat [...]r [...]s inchoatur, ex manifesta autem visione persicitur, 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, & m [...]nti car­nem subi [...]gamus, when we 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, Est nobis pax aliqua, quia condel [...]c­tamur Aug. in Ioan. tract. 77. Legi Dei secundum interiorem hominem, sed non plena, quia videmus aliam legem in membris nostris repugna [...]em le­gi mentis nostrae: wee haue some peace within our selues, when we finde that our inward man delights in the Law of God, but it is no perfect peace, because we see another Law in our members rebelling against the law of our minde: nei­ther can our peace with our brethren here be perfect, cogi­tationes Ibidem. cordis nostri inuicem non videmus, & quaedam de no­bis, quae non sunt in nobis, vel in melius in [...]cem, vel in deterius opinamur; thus haue we a peace but not perfect, not without interruption.

Yet our comfort stands that how euer our peace be in­terruptedInward & out­ward troubles may interrupt our peace, but cannot take it away. by outward troubles and inward terrours of con­science, yet it cannot be taken from vs. Albeit no trouble for the present be sweet, yet it worketh in vs good effects: by it we 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. Corda electorum aliquando concussa melius Greg. moral. in lob. lib. 2. solidantur, the hearts of the elect are best setled after they haue beene shaken with crosses. All the children of God sindes this by experience, that their inward troubles are pre­paratiues to inward consolations: as he 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 with their terrours, to whom he purposes to communicate the highest measure of his consolations. As his sufferings 2. Cor. 1. 5. abounds in vs, so shall our consolation abound through him, wee will therefore that peace which we haue in Christ, & which he hath left vs, none shall be able to take from vs.

THe Apostle proceeds, and giues the reason why he called the wisedome of the flesh, death: because it is inimitie with God. He 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 weeOur life stands in peace with God. first learne, that our life consists in our peace with God, and that our death is procured by our inimitie with him. Compare sinfull Adam, with innocent Adam, and this shall be made manifest: so long as hee stood at peace with God, hee liued a ioyfull life, familiar with his maker: but from the time he 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 terrour to himselfe, that it was a death to him to liue in that state of life. Oh that alway wee could remember this, that wee 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, we depriue our selues of life, but cannot spoyle the Lord of his glory.

It is written of the Stdonians, that when Herod intendedHow foolish man is when he entertaines inimitie with God. warre against them, they made friendship with Blastus, He­reds Chamberlaine, and besought him to make peace for them: the reason was because their lands were nourished by the King, therefore they were not able to beare his inimity. Alas that we cannot be as wise in a greater matter, both our lands and our selues are nourished by the King of heauen, wee are not able to endure his anger: if he please hee 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: how then is miserable man so bewitched, that hee dares liue in that state of life which is inimitie with God? Doe yee prouoke the 1. Cor 10. 22. Lord vnto anger, are yee stronger than he? No, no, assuredly if thou walke on in thy sinnes, the Lord shall crush theePsal. 29. with a Scepter of iron, and breake thee in pecces like a Pot­ters vessell, so vnequall shalt thou finde the match, if thouPsal. 50. 22. contend with thy Maker: Oh consider this yee that forget God, least he teare you in peices, and there be 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 how the spirit of God in such sort de­scribesNo good in mans nature before it be re­nued, against the Semipela­gians of our time. the nature of man vnrenued by Grace that no good is left in it, out of which the Semipelagians of our time, may draw their workes of preparation or merits of congruitie, for where 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 he saith, the naturall man vnderstands not the things that are of God, [Page 96] but as if that were not sufficient to expresse mans miserable estate, he addeth, neither indeed can he vnderstand them, be­cause A minde that neither sees nor can see. 1. Cor. 2. 14. A will that nei­ther is subiect to God nor can be. they are spiritually discerned. And againe, his will hee so describeth it, that it is not subiect vnto the Law of God, and hee addeth this (neither indeed can it be.) What more can be said to abase the naturall pride of man, he hath such a minde as neither vnderstands nor can vnderstand the things of God, he hath such a will as neither is subiect, nor can be subiect to the Law of God? This is the iudgement of Gods spirit concerning the corruption of our nature, we set it against the vaine opinion of all those, who 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 ApostlesThe praise of Gods power and grace is the greater, because it reformes na­ture it being so farre peruer­ted. speech then himselfe concludes, think it impossible that our rebellious will 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 encrease the inimitie, but cannot make reconciliation: but that which 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, thoughIam. 3. 7. the smallest member in the body, yet so vnruly an euill, that no man is able to tame it. We cannot change one haire ofMat. 5 36. our head, to make that white which is black, farre lesse can wee change our hearts to make them holy which are vn­cleane. What then shall we be out of all hope? that which wee are notable to doe, shall wee thinke it shall neuer be done? Let vs not so conclude, though no man can tame the nature of man, the Lord can. Paul who was 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 stonie 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 saith Augustine, it is melted and made warme by the help of fire. A thorny ground (saith Cyril) being wel manured yet becomes fertile,Ciril. catec. 2 Psal. 107. and the Lord (saith the Psalmist) turneth a barren wildernes into a fruitfull land: he rayses the dead; he makes the blind to see; and the lame to walke; he causes the Eagle to renuePsal. 103. 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 ould slough of nature, and become a new creature?

And this haue I marked to keepe vs from that presump­tuousIudge not rash­ly of any mans reprobation. iudging as to conclude any mans reprobation, be­cause of this present rebellion, thou knowest not what is in the councell 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 we may magnifie the mercie of the Lord our God, who hath done that vnto vs by grace, which nature could neuer haue done, that is, hath made our rebellious hearts subiect to his holy law, and wee are sure he will also performe that good worke which he hath be­gunne in vs.

The word which the Apostle vseth here to expresseThe rebellion of the wicked against God, exempts them not from his dominion. mans natural rebellion, [...], noteth such a re­bellion of mans corrupt nature, as is not subiect according to order: we are not to thinke that any rebell were hee ne­uer so stubborne, can exempt himselfe from subiection; doe what 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 was notable to controll him. But let man repine as he will, can he 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 controling him; he shal bruise [Page 98] him like an earthen pitcher with a scepter of iron, that re­fuseth to bowe his heart vnder the scepter of his word. Let the wicked cry in the pride of their nature, wee will breake the bonds, and cast off the y [...]ake of the Lord, yet hath heePsal. 2. them fast bound in chaines, goe where they will, his hand is stretched ouer them, and they shal not be able to es­chew it.

O foolish and most vnhappie condition, wherein manHow misera­ble the wicked are, who being subiect to God by necessitie refuse volunta­ry subiection. Psal. 18. liueth, rebelling against the will of his Superiour, and it pro­fiteth him not, for by no meanes can he exempt himselfe from his power, surely all the vantage that the wicked reapes by repining against the Lord, is that they multiply moe sorrowes vpon their owne head, for with the froward the Lord will shew himselfe froward, he wil walke stubbornly against them who walke stubbornly against him, and adde seauen times more plagues vpon them. As the Bird snared in the grin, the more she struggleth to escape, the more shee is fastned; so the wicked the more they rebell the hardlier are they punished; the faster they flie from the hand of Gods mercie the sooner they fall into the hand of his iustice.

It is further here to be obserued, that the Apostle sayth, carnall wisedome [...] [...]ties with God, the word he vsethNature vnrege­nerate doth not onely sin, but multiply sins. [...], is in the plurall number, otherwise it could not a­gree with the Substantiue [...]: whereof we learne how our nature not renewed by grace, doth not onely sinne, but multiply sinnes and transgressions against the Lord. O how this should humble vs, that we haue not onely sinned, but also multiplyed sinnes. If any one sinne be enough to con­demne man, in what estate doth he stand, who hath gathe­red against himselfe such a heape of transgressions, more in number then the haires of his head? If Adam for one trans­gressionPsalm. 40. 12. fled away from Gods presence, what meruaile if horrible feare and perturbation possesse the sonnes of A­dam, who haue multiplyed against the Lord so many trans­gressions? If the earth once cursed for Adams sinne, was [Page 99] cursed the second time for Caine his sinne, how oft is it cur­sedGen. Heb. 2. 2. now? If iudgement grow like wormewood and euery diso­bedience and transgression hath it owne iust recompence of re­ward? what a treasure of wrath hath man now stored vp a­gainst himselfe, who hath multiplyed so many sins against the Lord? An arme of the body once broken (saith Augu­stine)August. de temp. ser. 58. is not restored without paine and dolour to the pa­tient, but if it be after broken, it is hardlyer cured: a Con­science once wounded, is confounded at the light and pre­sence of God, what then shall be to them who haue wound­ed themselues so often to death, and stabbed through their soules with innumerable transgressions?

Let no man therefore flatter himselfe because his sinnesThough our sins were neuer so small, this should humble vs, that they are many, for in any thing many smales make a great. are small, but let him be humbled and mourne, considering that they are many. It may be thou art not guiltie of the grosest actuall sinnes, shall this diminish thy contrition? Is there any thing smaller then a pickle of sand? yet many of them collected become a heauier burthen then man is a­ble to beare; and drops of water though they be small, yet if they be multiplyed becomes great riuers: It is not alwaies the great waues of the Sea that ouerturneth the ship, but the drop that sipes in at the leake shall sinke her also if it be neglected: let vs not then neglect to purge our soules be­cause we are not stained with grosse sinnes, considering that the smallest sinnes often multiplyed are waightie enough to presse downe our soules to the lowest hell, if we goe not to Christ to be eased of our burden.

And last we learne here, that the cause of inimitie betweenCause of inimi­tie betweene God and man, is in man. God and man, is not in God but in man, who will not ranck himselfe in the roome of a subiect, & giue to the Lord the place of a commaunder, there is no question betweene the Lord and man but this onely, whose will should be done: the Lord craues that man should subiect himselfe to the will of God, but man aspires to make his owne will the rule of his actions. In this miserable estate liues man not renewed by grace, hee hath set vp within himselfe a will [Page 100] contrary to Gods most holy will, Woe be to him that stri­ueth Isay. 45. 9. with his maker. If the will of God be not done by vs, assuredly it shall be done vpon vs. De his qui faciunt quae Miserable is that man who maintaines a contrary will to Gods will. Aug. de cor. & gra. ca. 14. 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 be vnto all which are opposit to God his most holy will. 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 which neuer shall be, and alway to dislike that which for euer shall be? a wicked man shall neuer obtain that which he desires, but shall suffer for euer that which 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 we may practise it, that in euery action of our life, denying our selues, we make looke to our heauenly Fa­ther, enquire for his will and follow it, saying with our bles­sed Sauiour, not my will, O Lord, but thine be done. Mat. 26. 39.

HEre the Apostle concludes the miserable estate of them who walke after the flesh: affirmingHe concludes the miserable estate of them who walke af­ter the flesh. that doe what they will 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 be 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, I see that thou art altogether in the Act. 8. 23. [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, or in the flesh, doth there­byWhat it is to be in the flesh. 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 marriedSyricius ex­pounds this of the state of marriage wrongfully. persons, affirming that they are in the flesh, and so cannot please God, flatly against the Apostles owne commentarie, for he wrote this Epistle to the godly Romanes, among whom were many married persons, such as Aquila and Priscilla, whom afterward he commends for godlinesse, and of whom he 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 will haue vs to seeke out of the boxe of his breast the true sense and meaning of all scripture.

Alwayes leauing them, let vs marke againe here the mi­serableThe best acti­ons of wicked men please not God. 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 he will he cannot please God? Let Cain sacrifice with Abel, the Lord shall not ac­ceptGen. 4. 5. Gen. 27. 38. Heb. 12. 17. Gen 32. 26. Hos. 12. 4. Luke 18. 11. Luke 16. it; let Esau his teares seeking a blessing from his father, be shed as aboundantly as Iacobs were, when he sought a blessing from the Angell, yet shall he not preuaile, he shall not be blessed; let the Pharise pray in the Temple with the Publicane, he shall not goe home iustified; and for worldly glory let him be neuer so high among men, he is but ab­homination vnto God, yea oftentimes worldlings to whomPsal. waters are wrung out of a full cuppe, are counted blessed and happie, yet is it but ignorance that maks men account much of them that are despised in the eyes of God. Ideo malus Aug. in Ioan cap. 7. tra. 28. 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 remanent; it is certaine that he onely is blessed, with whom the Lord is pleased. If the tree be not good, it cannot bring forth good fruit, and if the person be not Godly, his actions cannot be acceptable vnto God. It is in Christ Iesus onely that the Father is well pleased, except we 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.

THE Apostle hauing discoursed of the mise­rableThe second part of his ap­plication con­taines consola­tion for the godly & that twofold. estate of them who walke after the flesh, doth now turne him toward the godly, to com­fort them, least they should be discouraged with that remanent carnall corruption which they finde within themselues, he shewes them, that what he hath spo­ken of the vnhappy condition of carnall men, doth no way1 Consolation a­gainst the re­manents of carnall corrup­tion that are in vs. 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 wicked, 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, thy 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 men are more ready to appropriate vnto themselues the com­forts of God, then they to whom they belong not, and therefore for their saks the Apostle subioynes the Caution: If any man haue not the spirit of Christ, the same is not his.

Where first wee may learne that the word of GodThe word of God should so be handled, that it be ap­plyed. ought so to be handled and receiued, 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 ye see apply his former doctrine, letting them to whom he writes see the comfort and admonition which out of it ri­seth vnto them: so ought we 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, Now the axe is laid to the roote of the tree, euery tree Math. 3. 10. that bringeth not out good fruit, shall be 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 Souldiours came to him and asked, What shall wee doe Luk. 3. 10. 12. 14 then? So the Iewes in like manner asked Peter being pric­ked in their hearts at the hearing of his Sermon, What shall Act. 2. 37. we 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 asAct. 16. 30. he heares the word of God condemning his sinnes, What shall I doe then, that I may be saued? As meat brought to the table cannot nourish vnlesse it be 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, & transeat in af­fectiones Bernard. 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 is the faile, that most part of men heare the word of God▪ as they would heare an Indian storie, or some other such discourse 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 for the words▪ yee are not in the flesh, but in the spirit, How the Apo­stle giues iudgement of others that are spiri­tuall. that is, as yee heard it before expounded, ye are not carnall men, but spirituall. Here it is to be enquired seeing no man knowes the things of a man but the spirit of a man, how could the Apostle know that these Romanes were spiritu­all? Was not Eli deceiued in iudging of Anna? she sought1. Sam. 1. the Lord in the affliction of her spirit, and he iudged that she had beene a wicked woman: and may not godly men be deceiued on the other extremitie, to thinke well of them who are euill indeed? 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, & spirituall men, it being alway most sure that where the Lord gathers by his word a Church, hee hath alway in the middest thereof a number that belong to the election of grace.

But to proceed further, and to see how farre we may goeA threefold iudgement, first of our selues by faith, secondly by fruits, third­ly by reuela­tion. 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, & know our owne sal­uation, according to that of the Apostle, proue your selues if yee be in the faith, know yee not your owne selues, how that Christ is in you, except yee be reprobates? By the iudgement of2 Cor. 13. 5. fruits we may also proceed and iudge of others, according to that rule of our blessed Sauiour, Yee shall know them by their fruits, no man gathers grapes of thornes or figges of thistles. Euery good tree bringeth forth good fruit, and a corrupt tree Math. 7. 16. 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, that Simon Magus wasActs. 8. a reprobate, a childe of perdition: by it the Apostle Paul knew that the same vnfained faith dwelt in Timothie, which1. Tim. 1. 5. 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 he wrote was an elect Lady; but as for vs wee are not to presume the election or reprobation of any man by such extraordinarie reuelation.

Againe wee haue to marke for our comfort, how theComfort that the Lord cals them spirituall in whom re­mained carnall corruption. Apostle calles them spirituall men, in whom notwithstand­ing remained fleshly corruption. The iudgement of the Lord and Sathan are contrarie: 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, hee iudges not his children byThe Lord e­steemes of his children accor­ding to his new grace in them, not after their corruption. the remanents of their olde 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 precious in the eyes of God, than that any remanent corruption in him can make him odious: therefore is it that the Lord giues vnto them the names of his beloued, his seruants, his1. Ioh. 3. 9. 1. Ioh. 1. 8. Sonnes, his Saints, who are so onely in part and by a beginning. Both these are true, he that is borne of God sinneth not, and againe, if we say we haue no sinne wee deceiue our selues: Augustine. Illud ex primitijs noui hominis, istis ex reliquijs veteris, the one we 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 wee di­spaire not, nor be discouraged, neither let vs so complaine of our sins that we become false witnesses against the grace of God which is in vs. If there were nothing in vs but that we haue by nature, our estate were most miserable, but seeing [Page 106] beside nature there is in vs a new workmanship of grace, from the which the Lord accounts vs new & spirituall men, we haue (thanks be to God) matter of comfort.

As Sathan is a lyer in denying the name of spirituall menPapists will haue none cal­led spirituall men but their Cleargie. to men regenerate, 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. Spiritual [...]m non facit vestis, lo­cus, Ferus. [...]fficium, opus, sed Spiritus, it is neither garment (sayes one of their owne) nor place, nor office, nor externall worke, that makes a man spirituall, but the holy Spirit, dwel­ling in him.

Because the Spirit of God dwels in you.] Hee subioynesThe spirit of God where he dwels, works; wher he works he workes not in vaine, there­fore they can­not but be spi­ritual in whom he dwels. here the confirmation of his former comfort, he hath said vnto them: yee are not in the flesh, he proues it, the Spirit of God dwels in you, therefore yee are not in the flesh, nor car­nall, but spirituall. The necessity of the consequence depends vpon this middest, that the spirit of God where he dwels is not idle but works; where he works, he works not in vaine, but effectuates that which he intends, he transformes them in whom he dwels into the similitude of his owne Image, he 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 colde 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 he changeth all those in whom he dwel­leth, he 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, thatStrange that two guests of so contrary na­tures, as sinne and the holy spirit should dwell in one man. Rom. 7. 17. The soule of man regenerate compared to the house of Abraham. sinne dwelleth in the man regenerate, it is not I but sinne that dwelleth in me, and here he 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, wherein there was both a free woman Sarah, and a bond woman Hagar, with their children. Ismael the sonne of the bond woman, borne after the flesh, is older and stronger then Isaac, the sonne of the free woman, 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 bond woman 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 olde 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 he shall be cast out.

This Metaphor of dwelling, doth also yeeld vnto vs ex­ceedingMeruailous that the inha­biter is larger than the habi­tation. great comfort: in all other habitations the lodging is larger than the inhabiter, but this is meruailous that the lodging here is so little and the inhabiter so great: that infi­nite maiestie, whom the heauen of heauens cannot contain, who 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 dimit the selfe, as that passing by all his other crea­tures, hee should make choyse of man to be his pleasant sanctuarie.

From this it is euident that this dwelling doth designeThe spe [...]iall glory of a Chri­stian is, that God dwels in him. some speciall presence of God with his own children which he shewes not vnto others, it is true he is present in euery place, bounded within no place; he containes all things, vn­contayned of any; where he 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 he dwels as a maister in his owne family, as a Father with his children, quickning, ruling, and preser­uing them, and prouiding for them Worldings may matchWorldlings may exceede him in worldly gifts, but can­not match him in this. the Christian in externall gifts, but cannot compare with him in this internall glory, though without hee be but an earthen vessell, yet hath he within an heauenly treasure, for he 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; and the glory of Ierusalem,Deut. 33. 12. that there the Lord dwelt, betweene the Cherubins; but most of all the glory of a Christian, that the Lord dwelleth betweene the secrets of his soule: let worldlings reioyce in their outward priuiledges, and in their presumptuous minds leape like the mighty 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. Dan. 6. though in regard of their outward estate, they were neuer so base, we should not be ashamed to doe them honour for his sake who dwelleth in them. Darius preferred Daniel, be­cause the spirit was excellent in him; and Pharaoh honouredGen. 41. 42. Ioseph because the Spirit of God was in him, 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? surely he shall dwell in the Tabernacle of God, in Psal. 15. whose eyes a vile person is contemned, but hee honoureth them who feare the Lord. Hereby we know that wee are translated from death to life, because we loue the brethren.

Not onely doth this Metaphor of dwelling import a fa­miliarThe Metaphor of dwelling im­ports a conti­nuance of gods presence with his children. presence, but also a continuance thereof, for hee so­iournes not in vs as a stranger that lodges for some dayes, or Moneths in a place, but hath setled his residence to dwel in vs for euer: how euer by temporal desertions he humble vs, [Page 109] yet shall he neuer depart from that soule, which once hee hath sanctified to be his owne habitation: and this comfortThree argu­ments to proue that the rege­nerate are sure of perseuerance in Grace. is confirmed to vs by most sure arguments. The first is ta­ken from the nature of God, He is faithfull (saith the Apo­stle) by whom we are called to the fellowship of his Sonne Iesus Christ our Lord, he will confirme vs to the end, that wee may be blamelesse in the day of our Lord Iesus. And againe, (saith1 From the na­ture of God who begets vs. he) I am perswaded that hee who hath beg [...]n this good worke in you, will performe it, vntill the day of Christ. That word which the Lord spake to Iacob, stands sure to all his poste­ritie, I will not forsake thee till I haue performed that which I Phil. 1. 5. 6. promised thee. The couenant of God is perfect and euer­lasting, and therefore with Dauid will wee giue this glory vnto God, that he will performe his promise toward vs, and bring forward his owne worke in vs to perfection. The2 From the na­ture of that life communicated to vs. Rom. 6. 9. second argument is taken from the nature of that life which Christ communicateth to his members, it is no more subiect vnto death, We know that Christ being raised from the dead, dyes no more. This life I say is communicated to vs, for it is not we that liue, but Christ that liues in vs. And the3 From the na­ture of that seede whereof we are begot­ten. 1. Pet. 1. 23. How the spirit of God is said to depart from Saul. third is taken from the nature of that seede whereof we are begotten, for as the seede is, so is the life that comes by it: now the seed (saith the Apostle) is immortall, we are borne of new not of mortall seed, but immortall, our life therefore is immortall.

But against this is obiected, that the Spirit of the Lord departed from Saul, and that which Dauid prayes, take not thine holy Spirit from me. To this I answere, that the spirit is taken sometime for the common and externall gifts of the spirit, such as are bestowed as well vpon the wicked as vpon1. Sam. 16. 14. the godly, as the gift of Prophecie, gouernement▪ work­ingPsal. 51. 11. miracles, and such like, and these once giuen may be taken againe: in this sense it is said, that God tooke the spi­rit that was vpon Moses, and gaue it vnto the seauentie El­ders, and so also it is said that the spirit of God departed from Saul, there it is put for the gift of gouernement: some­time [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, when Dauid saith, take not thine holy spi­rit How Dauid prayeth that God would not take from him his holy Spirit. from me, and restore mee againe to the ioy of thy saluation: this imports not a full departure of Gods spirit from him, otherwise he could not haue prayed; but that his sinne had diminished the sense and feeling of that operation of the spi­rit in him which hee was wont to feele before: and so is it with others of Gods Children, that either the neglect of the spirituall worship, or the commission of some new sinnes doth so impaire the sense of mercy in them, that to their iudgement the spirit of God hath iustly forsaken them. This I confesse is a very heauie estate, and more bitter to them that haue felt before the sweetnesse of Gods mercy than death it selfe, yet euen in this same estate wherein no com­fort is felt, let patience sustaine men, let them learne to putIn spiritual de­sertions wee must distin­guish betweene that which is, and which we feele. Esa. 6. 13. a difference betweene that which they feele, and that which is, and remember that this is a false conclusion, to say, the spirit of grace is not in thee, because thou canst not feele him, for as there is a substance in the Oake or Elme euen when it hath cast the leaues, so is there Grace in the heart many times when it doth not appeare, and these desertions which endure for a while, are but meanes to effectuate a nee­rer communion, [...], &c. he turnethChri. in Mat. hom. 14. away from thee (saith Chrysostome) for a short while, that he may haue thee for euer with himselfe.

Now it remaines that we consider of those benefits weeWhat great be­nefits comes to the soule by the dwelling of Christs spirit in vs. haue by the dwelling of Christs Spirit in vs, and of the du­ties which we owe againe vnto him. The benefites are ma­ny and great, Si enim tanta sit vis anim [...] in massa terrae susti­nenda, mouenda, impellenda, quanta erit vis Dei in anima, quae natura agilis est mouenda? for if the soule be of such force to giue life and motion to this body which is but a masse of earth, what shall the spirit of God doe vnto our soule which [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: the1 He repaires the whole lodging of soule and body. first is, that where this holy spirit comes to dwell, he repaires the lodging; man by nature being like vnto a ruinous pal­lace, is restored by the grace of Christ. This reparation of man is sometimes called a new creation, sometimes rege­neration, and it extends both to soule and body: as to the soule, the Lord strikes vp new lights in the minde restores life to the heart, communicates holinesse to the affections, so that where before the soule was a habitation for vncleane spirits, lying vnder the curse of Babel, the [...]im and Zijm Isai. 13. 21. What vgly guests dwelt in vs before hee came to pos­sesse vs. dwelling in it, the Ostriches lodging, the Satires dauncing, the Dragons crying within her pallaces, that is, defiled with all sorts of vile and vncleane affections, the Lord Iesus hath sanctified it to be a holy habitation vnto himselfe. And as to the reparation of our bodies, it consists partly in making all the members thereof weapons of righteousnesse in this life, and partly in deliuerance of them from mortality and corruptibility, which shall be done in the day of resurrecti­on; which for the same cause is called by our Sauiour the day of regeneration, for then shall hee change our mortall bodies, and make them like vnto his owne glorious body: thus by his dwelling in vs haue we the reparation both of our soules and bodies.

The other benefit we enioy by his dwelling in vs, is the2 He prouides all necessaries where hee dwels. Iren. cont. val lib. 4. cap. 28. benefit of Prouision; where he comes to dwell, hee is not burdenable after the manner of earthly Kings. but his re­ward is with him: for he hath not chosen vs to be his [...]a [...]i­tation for any neede he hath of vs, sed vt haberet in quem col­locaret [...]ua beneficia, but that he might haue some on whom to bestow his benefits, non indige [...] nostr [...] ministerio vt domini seruorum, sed sequimur ip [...]um vt homines lumen sequuntar, [Page 112] nihil ipsi praestantes, sed beneficium a lumine accipientes, hee hath no need of our seruice, as other Lords haue neede of their seruants, but we follow him as men follow the light, giuing nothing to it, but receiuing a benefit from it.

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

The greater benefits we haue by the dwelling of ChristWhat duties of thankfulnes we owe to our Lord who dwels in vs. in vs, the more are we obliged in our dutie to him. O how should that house be kept in order, wherein the King of glory is resident? what daily circumspection ought to be vsed that nothing be done to offend him? not without cause are these watch-words giuen vs, grieue not the spirit, quench Eph. 4. 30. 1. Thes. 5. 19. not the spirit. There are none in a family, but they discerne the voyce of the master thereof, and followes it, they goe1 That we dis­cerne the voyce of our Master and obay it. Math. 8. 9. out and in at his commandment: if he say vnto one Goe, he goeth, if to another Come, he commeth: if the Lord be our master, let vs heare euery morning his voyce, and en­quire what his will is we should doe, with a promise to re­signe the gouernment of our hearts vnto him; for it is cer­taine he will not dwell where he rules not: as he will admit [Page 113] no vncleane thing within his holy habitation, so will he not dwell with the vncircumcised in heart; the Lord will not take a wicked man by the hand, nor haue fellowship with the throne of iniquitie. If holy men when they see brothelsMacar. hom. 12. abhorre them, and goes by them, how much more shall we thinke that the most holy Lord will despise and passe by their soules which are polluted, rather like to the filthie stewes of Sodome, than the holy sanctuary of Sion, for the Lord to dwell in?

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

And againe, seeing we are made the Temples of theThat in his Temple there want not mor­ning and eue­ning sacrifice. holy Ghost, there should be within vs continuall sacrifices offered vnto God of prayer and praising, together with a daily slaughter of our beastly affections. Among the Israelites, Princes were knowne by the multitude of their sacrifices which they offered vnto God, but now they who sacrifice most of their vncleane affections, are most appro­ued as excellent Israelites of the Lord, who can best dis­cerne an Israelite. From the time the Lord departed from Ierusalems Temple, the daily sacrifice and oblation ceased, and where there is not in man, neither prayer nor praysingMacar. hom. 28. 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, let vs marke here that the Apostle saythBastard profes­sors lodges this holy spirit in a wrong roome. Ephe. 3. 17. this dwelling of the spirit is in vs, it is not without vs, the kingdome of God is within vs, if he dwell he will dwell in our hearts by saith, for he himselfe requires the heart. As for them who lodge him in their mouths by professing him, in their eyes by aduancing them to heauen, in their hands by doing some workes of mercy, and not in their hearts, these are carnall men, not spirituall, pretend what they will: hipocrites who drawes neere the Lord with their lips, but their hearts are farre from him, accursed deceiuers who hauing a male in their flocke, vowes and sacrifices a corrupt thing vnto the Lord: which I doe not speake as if I did con­demne the outward seruice done in the body to the Lord, prouiding it flowe from the heart. Ye are bought with a price, 1 Cor. 6. 20. therefore glorifie God in your body, and in your spirit, for they are Gods.

And this also is to be marked for the amendment of twoHumble ge­stures of the bodie in pub­like exercises of diuine wor­ship prophanly scorned by some. sorts of men among vs, who are in two extremities: we haue some who are become scorners of the grace of God in o­thers, neither can they be humbled themselues in the publik assemblies of the Saints, nor be content to see others ex­presse their inward motion by outward humiliation, they sit downe in the throne of God, and condemnes others for hi­pocrisie, not remembring that the sinne of hipocrisie is to be reserued to the iudgement of God, who onely knowes the heart, & that those same things which they mislike in their brethrē, the Lord hath allowed in others. The Apostles pre­cept commaunds vs to lift vp to the Lord pure hands in prayer. Dauids practise teaches vs to aduance our eyes to the Lord: shal not thy brother lift vp his hands & his eyes to the Lord? shall he not sigh to God, nor mourne in his prayers like a Doue, as Ezekiah did, but thou incontinent wilt taxe him of hipocrisie? We read that Iacob sought a blessing [Page 115] from the Lord with teares, and obtained it: Esau sought a blessing from his father with teares & crying, and obtained it not: were the teares of Iacob the worse, because Esau also shed teares? Iudge not least thou be iudged, the iudgement of Hypocrisie (as I haue said) belongs to the Lord.

On the other extremitie are they who thinke they haueSuperstitiously abused by o­thers. done enough when they haue discharged some outward exercises of religion, though they take no paine to sancti­fie the heart to works of diuine seruice. On the Saboth they come to the house of God, they bow their heads like a bul­rush with the rest, they pray and praise the Lord in the ex­ternall formes with the rest of the congregation, but consi­ders not whether or no they come into the temple by the motion of the Spirit, as Simeon did, if they pray and praise the Lord with prepared hearts as Dauid did; neyther trye they when they goe out whether or no they haue met with the Lord, found mercie, and returneth home to their houses iustified as the Publican did. It is true we are to glorifie God with our bodies because they are his, but most of all with our spirits, because God is a spirit, he loueth truth in the inward affections, and delights to be worshipped in spirit and truth.

We are called by the Apostle, the Temples of God.Seeing we are the temples of God we should be more beau­tifull within, then without. Salomons Temple the further in was the finer: in the out­ward Court stood an Alter of brasse, whereupon beastes were sacrificed: in the inward Court was an Altar of gold, whereupon incense was sacrificed; but the Sanctuarie or most holy place did farre exceed them both, in it was no­thing but fine gold, in it the Lord gaue his Oracles from betweene the Cherubins, in it stood the Arke of the co­uenant, wherein was the Tables of the Law. And so indeed the Christian ought to be holy without, his lookes, his words, his wayes should all declare that God dwelleth in his heart, he should haue ingrauen, as it were, in his fore­head, Holinesse to the Lord, as Aaron had, but much moreExod. 28. 36. should hee be holy within: betweene the secrets of his [Page 116] Soule should the Lord haue his residence, and in his heart the testimony of God, which is the word of God should dwell plentifully.

But as for the wicked, they are eyther compared to openBut the wicked are compared sometime to o­pen, and some­time to painted Sepulchers. sepulchers, their mouth being like that gate of the Tem­ple called Shallecheth, out of which was carryed all the filth of the Temple; the abhomination of their heart being made manifest by their mouth, or then in their best estate they are compared to painted Sepulchers, beautifull withoutMath. 23. 27. Psal. 32. 2. but within full of ro [...]tennesse, hauing a shew of godlinesse, wan­ting the power thereof, but the man is blessed in whose heart Iohn 1. 47. Rom. 2. 29. there is no guile: hee is a Nathaniell indeed, a true Israelite who is one within, whose praise is not of men but of God.

But if any man haue not the Spirit of Christ, the same is not his.] The comfort being ended, now followes the Cau­tion.The secondary great question in religion is this, who are Christians? Euery man (saith Salomon) boasts of his owne good­nesse, but the Lord (saith the Apostle) knoweth who are his. As the first great question in Religion is concerning the Sauiour of the world, Art thou he who is to come, or shall Math. 11. 3. wee looke for another? so the second is concerning them who are to be saued: if the iudgement be referred to man: now euery man among vs accounts himselfe a Christian: If iudgement be sought from the Lord, here he giues one an­swere for all: If any man haue not the Spirit of Christ the same is not his.

Albeit among men there be an allowable difference ofA soueraigne rule whereby Christians of all estates must be tryed. estates, yet concerning Christianitie, both King and Sub­iect, rich and poore, learned and vnlearned comes all to be tryed by one rule. It is a common thing among men to e­steeme somewhat more of themselues for the priuiledge of their estate, wherein they excell others; but the Apostle destroyes the pride of all their glory with one word, If any man; so he speakes without exception: be what thou wilt beside; were thou neuer so noble, neuer so rich, neuer so learned, if thou hast not the Spirit of Christ thou art none of his, all the priuiledges of men without Iesus are nothing, [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 flowre of the field: the Spirit of the Lord iudgeth of all the glory of man as the pompe of Agrippa, Acts. 25. 23. he came downe saith Saint Luke, [...] it is all but fantasie and vanishing shewes: nothing com­mends vs to God, but this one, to haue the spirit of Christ dwelling in vs.Christ and his Spirit are not sundred.

Againe we see here that Christ and his Spirit cannot be sundred, except men will crucifie againe the Sonne of God. Let no man therefore say that he hath Christ, vnlesse he haue the Spirit of Christ. As he is not a man who hath not a Soule, so he is not a Christian who hath not the Spirit of Christ: no man counteth that a member of his body, which is not quickned by his spirit; no more is hee a member of Christ, who hath not the Spirit of Christ:1 Iohn. 4. 13. hereby we know that we dwell in him, and hee in vs, because he hath giuen vs of his Spirit. And as Christ and his spirit are not sundred, so cannot the spirit be sundred from the fruits of the Spirit: now the fruites of the Spirit, are Loue, Ioy, Gal. 5. 22. 23. 24 Peace, Long suffering, Gentlenesse, Goodnesse, Faith, Meek­nesse, Temperance. If the Spirit of Christ dwell in vs, and if wee liue in the Spirit, let vs walke in the Spirit: this is the con­uiction of carnall professors, that while they say the spirit of Christ is in them, they declare none of his fruites in their conuersation: but to insist somewhat more in this same pur­pose.Operations of the spirit are two-fold.

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

First, he is vnto them a spirit of Sanctification, renuingThree effects wrought by the speciall o­peration of the spirit in the godly. their hearts by his effectuall grace▪ he first rebukes them of sinne, he wakens their conscience with some sight of their iniquities, and sense of that wrath which sinne hath deser­ued: whereof arises heauinesse in their hearts, sadnesse in their countenance, lamentation in their speech, and such an1 Sanctification. alteration in their whole behauiour, that their former plea­sures become painefull vnto them, and others who knew them before wonders to see such a change in them. From this he proceedes and leads them to a sight of Gods mercie in Christ, he inflames their hearts with a hunger and thirst for that mercie, and workes in their hearts such a loue of righteousnesse, and hatred of sinne, that now they become more afraid of the occasions of sinne, then they were before of sinne it selfe: this resistance made to the temptations, this care to eschew the ocasions of sinne, is an vndoubted token of the spirit of Christ dwelling in thee.

This is the first operation of the spirit, but it is not all, he proceeds yet further by degrees: for the kingdome of God is as if a man should cast seed into the earth, which growes vp and we cannot tell how, first it sends out the blade, se­condly the eares, and then the cornes; so proceeds the king­dome of God in man by degrees. In the second place the holy spirit becomes to the godly a spirit of Intercession, so2 Intercession. long as wee are bound with the cords of our transgressi­ons we cannot pray, but from the time he once loose vs from our sinnes, he openeth our mouth vnto God, he tea­cheth vs to pray not onely with sighes and sobs that can­not be expressed, but also puts such words in our mouths [Page 119] as we our selues who spake them are not able to repeat againe.

And thirdly he becomes vnto them the spirit of Con­solation,3 Consolation. if he be vnto thee a sanctifier, and intercessor, he shall not faile at the last to be thy comforter: if at the first after that thou hast sent vp supplications, thou find not his consolation descending vpon thee, be not discouraged, but be the more humbled; for alas our sinnes shortens his arme,Math. 26. and the hardnesse of our hearts holds out his comforts: we must fall downe with Marie, and lye still washing the feet of Christ with our teares, before he take vs in his armes to kisse vs with the kisses of his mouth; and if we finde these effects of his presence going before, humiliation of our heart, and the grace of prayer, we may be out of all doubt that his consolations shall follow after.

Of this it is yet further euident, against all those whoThat a Chri­stian who hath Gods spirit knowes that he hath him. deny that the Christian may be sure of his saluation, that he who hath the spirit of Iesus knowes that he hath him, as he who hath life feeles sensiblie that he hath it, and is able truely to say, I liue: so he who hath the spirit of Iesus knowes by feeling that he hath him, and is able to say in truth, Christ liueth in mee. Know yee not (saith the Apostle)Gal. 2. 20. 2 Cor. 13. 5. And therefore may be sure of saluation, is proued by three names giuen to the holy spirit. that Christ Iesus is in you, except ye be reprobates?

This shall be further confirmed by considering those three names which are giuen to the holy spirit, from his o­peration in vs: he is the Seale, the Earnest, the witnesse of God: the vse of a Seale is to confirme and make sure. One of these two therefore must the Papists say, that either none are sealed by the holy Spirit, or else they must confesse, that1 He is Gods Seale. they who are sealed are sure. If they say that none are sea­led by his Spirit, they speake against the manifest truth of God, grieue not the holy spirit, by whom ye are sealed against Ephe. 4. 30. the day of redemption. And if they deny that they who are sealed by him are sure of that saluation which God hath promised, & he hath sealed, they blaspheme, calling him such a seale as makes not them sure who are sealed by him: he [Page 120] who hath the seale of a Prince rests assured of that which by the seale is confirmed to him: and shall not the seale of the liuing God, the Spirit of promise, confirme that man in the assurance of saluation, who hath receiued him? Neither is he onely the seale of God, but he is also the earnest of 2 Gods earnest 1 Iohn 5. 10. our inheritance and the witnesse of God, hee that beleeueth in the sonne hath a witnesse in himselfe: what will the aduersarie of Christian comfort say to this? if yee say that there are none to whom Gods spirit witnesses mercie from God, yee speake against the Apostle, the spirit beares witnesse to our spirit that we are the sonnes of God: or if yee say that thoseRom 8. 16. who haue this testimonie of the spirit are not sure of mercy,3 Gods witnesse. ye blaspheme as before, and speake yet manifestly against the Apostle, who sayes that the witnessing of this spirit vn­to our spirit, makes vs to cry Abba father. But we will speake more of this hereafter.

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

HItherto hath the Apostle comforted the Chri­stian2 Consolation a­gainst the fruit of sin, specially against death, whereunto we are subiect. against the remanents of sinne: now he comforts him against the fruites and effects of sinne which he findeth in himselfe. The godly might haue obiected, ye haue said before the fruit of car­nall wisedome is death, are wee not subiect vnto death, and so of the fruites and effects of sinne? what can we iudge but that we are carnall? To this he answeres, first by a confessi­on, it is true that the body is dead because of sinne, but if Christ be in you, the spirit through his righteousnesse is endued with life: yee are not therfore so much to conclude, that yee are carnall because death through sinne is entred into your bodies, as to confirme your selues in this, that life through the righteousnesse of Christ is communicated to your soule; and so the summe of his comfort will be this, the death whereunto you are subiect, is neither totallThe death whereunto we are subiect, is neither totall nor perpetuall. nor perpetuall: that it is not totall, he declares in this verse, for it strikes not vpon the whole man, but vpon the weakest part of man, which is his body, as for his most excellent part, which is his soule, it is partaker of a life that is not sub­iect vnto death. That it is not perpetuall he declares in the next verse, our bodies shall not bide for euer vnder the bands of death, the spirit of Christ that now dwels in them▪ shall at the last raise them vp from death, and cloath them with immortality and incorruptibility.

If Christ be in you.] Before the Apostle bring in his com­fort,The Comforts of God are not common to all men indiffe­rently. Mat. 10. 12. 13. he permits a condition: to teach vs, that the comforts of God belong not indifferently vnto all men he who is a stranger from Christ, hath nothing to doe with these com­forts. When our Sauiour commaunded his Disciples to [Page 122] proclaime peace vnto euery house they came to; he fore­told them, it should abide onely with the sonnes of peace: he forbad them in like manner to giue those things which were holy vnto dogs, or to cast pearles before Swine. ThisMath. 7. 6. stands a perpetuall Law to all Preachers, that they presume not to proclaime peace to the impenitent and vnbeleeuing, but as Iehu spake to Iehorams horseman, What hast thou to doe with peace? so are we to tell the wicked, who walke still2. Kin. 9. 18. on in their sinnes, that they haue nothing to doe with that peace preached by the Gospell.

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

Now to the comfort: we haue by Iesus Christ a three­foldThe comfort of Ethnikes a­hainst death, not compara­ble to ours, and our courage in­ferior to theirs. comfort against death, whereof two onely here are touched. The first that the death whereunto we are subiect is not totall. The second, that the nature and qualitie of our bodilie death is changed. The third that it is not perpetuall, the body shall not for euer lye vnder death. The Ethnicks had also their owne silly comforts, but nothing compara­ble to ours. Nazianzen records that Cleopatra, Queene of Aegypt, demaunding of certaine learned men, what kinde of death was without the bitter sense of paine, receiued this an­swere: there is no death without dolour, but that death was most gentle which was brought on by the Serpent Aspis: and namely that kinde thereof which is called Hypnale: be cause they whose flesh is enuenomed with the poyson ther­of doe incontinently sleepe vnto death: for which cause also shee made choyse of it. And Seneca being by Nero to be executed to death, got it left to his owne pleasure, (as great fauour shewed vnto him) to make choyse of any death he pleased, he chose to bleed to death in hote water. Others among them that offered themselues to most fearefull deaths, such as Curtius Regulus, and others, had no comfort to sustaine them, but a 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 pusillanimitie, who hauing from Christ most excellent comforts against death, are afraide at the smallest remembrance thereof. An euident argument that albeitTit. 1. 16. many pro [...]sse him, yet few are pertakers of his power, life, and grace & that many hath him dwelling in their mouths in whose hearts he dwelleth not by his spirit.

The body is dead] Hee sayes not the body is subiect toOur bodies are not onely mor­tall but de [...]d. death, but by a more significant manner of speech, he saith, 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 possibility of dying, but now af­ter the fall, our bodies are so mortall that they are subiect to a necessity 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, infirmities, and heauie diseases, hath c [...]ased al­readyThe Officers of death hath bound vs al­ready. vpon our bodies, & 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 [...]rt dust, and to dust thou shalt returne▪ but is begun to beGen. 3. 19. 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 d [...]ad. 1 There [...]ore should we liue in the body vnder feare. 1. Pet. 1. 12. Phil. 2. 12.

Whereof there arises vnto vs many profitable instructi­ons: 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, shall we [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 mise­rie; to passe ouer the dayes of his mortall life in vanity and wantonnesse, considering how the first death is already entred into his carkasse, nor foreseeing how hee may beThe pittifull securitie of carnall profes­s [...]rs. deliuered from the second, 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 their house of Dagon their God, hauing minde of nothing but eating, drinking and sporting, not knowing that their enemie was within, were sodainely ouerthrowne, 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 pillar of theirPsal. 58. 9. Psal. 73. 19. house shall be pulled downe, destruction shall come vpon him like a whirlewind, and in a moment shall sodaine desolation ouer­take them. 2 Death entred into the body should represse our naturall pride.

And let this same meditation represse in vs that poyson of 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 thingBernard. that is in the flesh? quid tu 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, will he spare thee who art but a rotten creature? yea Vermis crastino moriturus, a worme that must dye to mor­row.Au. ser. 21. If so was done to an Angell (saith Bernard) what shall become of me? ille intumuit in coelo, ego in sterquilinio, he was pust vp in heauen, and therefore was cast downe [Page 126] from the place of his abhomination, if I waxe proud lying in a dung-hill, shall I not be punished and cast downe in­to hell? So oft therefore as corrupt nature stirreth vp the heart of man to pride, because of the flowers of beautie and strength that grow out of it, let this humble thee; thy flowers O man, cannot but wither, for the roote from which they spring is dead already.

And lastly, is the body dead? then learne temperance and3 Should learne vs temperance and sobrietie. sobrietie: what auaileth it to pamper that carkasse of thine with excessiue seeding 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 bodies 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 preciosis rebus impinguant, &c. they make fat theirBernard. flesh with delicate things, which within few dayes the worms shall deuoure, Animam vero non adornant bonis operibus, but beautifies not the Soule with good works, which short­ly is to be presented vnto God. Let vs refraine from the immoderate pampering of this flesh, Meates are ordained for the belly, and the belly for meates, but God will destroy them 1 Cor. 6. 13. both.

We haue here moreouer discouered vnto vs, the shame­lesseSathans shame­lesse impuden­cie discouered. impudencie of Sathan, who daily tempting man to sin, promiseth vnto him some good by committing of it, as boldly, as if he had neuer falsified his promise before. He promised to our Parents in Paradise, that if they did eate of the fruit of the forbidden tree, they should become like vn­to God, but what performed he? in stead of making man like vnto God, he made him like vnto himselfe, yet as I said, so shamelesse is that lying Spirit, that he dare 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 entred into our bodies. 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 we got by our first creation, he hath stollen them from vs with his lying words, and now he goes about by lyes also to steale from vs that blessing of restitution by Christ offered, and exhibited vnto vs. Iacob iustly complayned of Laban, Gen. 31. 7. that he had deceiued him, and had changed his wages seauen times, but more iustly may we complaine of Sathan, who innumerable times hath beguiled vs, he hath changed out wages, how oft hath he promised vs good things, and behold what euill is come vpon vs?

Happy were we if in all our temptations we did remem­berA good answer to be giuen Sa­than in all his temptations to sinne. this and reply to Sathan in this manner. The Lord re­buke thee, thou shamelesse Lyar from the beginning, with what face canst thou speake that vnto me, wherein thou hast beene so oft conuinced by so manifold witnesses to be a manifest Lyar? Of the fruites of sinnes, which we haue seene; we 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 we continue in it? This is that wisedome which the Apostle recommends to vs in that worthie sentence, happy were we if it were sounded continually in the eares of our minde, as oft as weeRom. 6. 21. are tempted vnto sinne, What fruit haue yee then in those sins whereof now yee are ashamed? He that will search within him­selfeSeeing he hath deceiued vs so oft, let vs be­leeue him no more. Iudg. 16. the fruit of his former transgressions shall easily per­ceiue there is no cause, why he should commit sinne vpon hope of any better fruit in time to come. It was Sampsons de­struction, that not withstanding he found himselfe thrise de­ceiued by Dalilah, yet the fourth time he harkned vnto her deceitfull allurements: and it shall in like manner be the destruction of many, who notwithstanding they haue sound themselues abused by Sathan in time past yet will 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, to1. King. 22. [Page 128] draw him forward in a battell, promising him victory, in the which he knew assuredly that he should dye: so is hee a lying spirit in the hearts of the wicked, promising vnto them gaine, glory, or pleasure, by doing those workes of sin, whereof he knowes well inough they shall reape nothing but shame and euerlasting confusion.

Againe, that wee may yet see how foolish they are whoHow they who liue in sin are murtherers of themselues. Psal. 34. 21. liue still in their sinnes, wee may marke here that they are murtherers of themselues, the malice of the wicked shall slay themselues, his owne sin which he hath conceiued, brought forth, and nourished, shall be his destruction. Euery man iudges Saul miserable that dyed vpon his owne sword, but what better are other wicked men? are not their sinnes the weapons by which 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 food, where 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, seeing we are taught here that sinne bringsStrange death and diseases commeth vpon men through the groth of their sinnes against God. death vpon the body, what meruaile the Lord strikes the bodies of men by sundry sorts of diseases, and sundry kindes of death, seeing man by sundry sorts of sinnes prouokes the Lord vnto anger? he frameth his iudgement proporti­onable vnto his sinnes. If yee walke stubbornely against me, and will not obey mee, I will then bring seauen times more plagues Leuit. 26. 25. vpon you according to your sinnes. He hath famine to punish intemperance, and the abuse of his creatures; hee hath the deuouring sword to bring low the pride of man; he hath burnings 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 vvith vnaccu­stomed diseases, what shall we say? but the despising of his former fatherly corrections, and our stubborne walking a­gainst the Lord our God hath procured this vnto our selues. Q [...] mi [...]um in poenas generis humani crescere iram dei, cum Cypri. ad Demet. crescat quotidie quod puniatur? what meruaile the wrath of God increase euery day to punish men, seeing that increases among men, which deserues that God should punish it?

But there are two impediments which suffers not theseDelay of iudgement confirms the wicked in euill, and it is the first impe­diment which stayes them from repenting at Gods threat­nings. Deu. 29. 18. warnings of God to enter into the hearts of men. The one is albeit they finde within themselues sinnes condemned by the word of God, yet the plagues threatneth against those sinnes hath not light vpon them. This is that roote of bitter­nesse, whereof Moses warned Israel to beware: that they should not blesse themselues in their hearts, when God doth curse them, thinking they shall escape iudgement, notwith­standing they doe those things which God hath forbidden them. Salomon marked this to be a great cause of iniquitie, because iudgement is not executed speedily vpon the wicked, Eccles. 8. 11. therefore the heart 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? Why despisest thou the riches of his boun­tifulnesse Rom. 2. 4. 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 wisdome by iudgements executed 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, tormenta paucorum exempla sunt omnium: 2. Pet. 2. 3. Cyp. de lapsis. serm. 5. In the meane time some are punished that the rest may be [Page 130] corrected, the torments of a few are the examples of all. As the Lord Iesus set those eighteen men, on vvhom the tower of Siloam fell, for examples to all the rest of the people:Luke 13. so euery one punished before vs stands vp to vs as a prea­cher of repentance, and an example to warne vs, that vnlesse vve repent, we shall perish in like manner: Si nunc omne pec­catum Aug de ciuit. Dei. cap. 8. manifesta plecteretur poena, nihil vltimo iudicio r [...]er­uari putaretur, & si nullum nunc peccatum puniret Deus, nulla Why some wic­ked men are punished in this life and not others putaretur esse prouidentia; If in this life euery sinne were pu­nished vvith a seene iudgement, nothing should be re­serued to the last iudgement, and if no sinne vvere puni­shed in this life, it might be thought there were not a proui­dence to regard it. The Lord therefore punisheth some sins in this life, to tell there is a God vvho iudgeth righteouslyPsal. 58. 11. in the earth, other sins againe in his wise dispensasion he pu­nished not in this life to assure all men that there is a iudge­ment to come.

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

The other impediment that stayes the Atheists of our2 Impediment. Wicked men repent not be­cause they see the godly sub­iect to the same outward euils which come vpon them. time from profiting by the threatnings of God, is because they see the same condition befalleth to the godly, vvhich is threatned to the vvicked. Daniel goes vvith the rest into captiuitie; Iosias no lesse then the greatest sinners among the people, is slaine vvith the sword; Ezekias also stricken vvith pestilence; and many godly ones among our selues fall vnder the same externall plagues, vvhich are threatned against the vvicked, therefore doe they dispise Religion, and harden their hearts against the iudgements of God. But herein also are they pittifully blinded; for the godly and vvicked differs farre one from another, euen vvhen theyThe actions & passions of the godly and wic­ked different in one and the selfe same thing. Cyprian ad. Demet. are both doing the same externall actions. Cain and Abel sacrificing together; the Publicane and the Pharisee praying together, yet are as farre vnlike one another, as light and darknesse: so when they suffer the same externall crosses; yet there is a wonderfull difference betweene them, non id­circo vobis aequales sumus, quia in isto adhuc mundo constituti, carnis incommoda vobiscum pariter incurrimus. A very good answere for men of this world, who thinke they are in no worse case then the Children of God: thinke not that wee are in as euill case as ye are, because that so long as we are in this world we are subiect to the same bodily incoueniences, [Page 132] for since punishment consists in the sense of paine, it is eui­dent that he is not partaker of thy punishment, who is not pertaker of thy sorrow: manifestum est non esse participem poe­nae tuae, quem non vides participem doloris tui. In that same af­fliction wherein the one sees the wrath of God, the other feeles the loue of God; where the one impatient of the yoke murmu [...]es, rages, and blasphemes the Lord, the other possessing his soule in patience, reioycing in tribulation, blesses the Lord.

But the spirit is life for righteousnesse sake.] Hauing graun­tedThe condition being permit­ted the com­fort is subioy­ned. that our bodies are dead through sinne, hee now sub­ioynes the comfort, that our soules are indued with a life vvhich comes not vnder death, through the righteousnesse of Christ. Where first it comes to be considered, seeing euery mans soule is immortall and alway liuing: what sin­gular life is this, which here the Apostle makes the comfort of a Christian? To this I answere, it is true euery mans soule is immortall, though the Atheist deny it, experience prouesImmortalitie of the Soule most certaine. it, the life of the soule dependeth not on the life of the body, for if it were so, as the body decayes the soule should decay also: for we see that euen in debilitate bodies the soule re­taines the owne vigour, yea in the godly the life of the soule shewes the selfe strongest, when the life of the body is wea­kest. Besides this no carnall, mortall nor corruptible thing, can at any time content the soule to fill it: the body is soone satisfied with these perishing things, in such sort that it craues no more, but as for the soule all the delicate and plea­sant things of this world cannot satisfie or content it. Non esurientes animas, sed esuriem ipsam pascunt animarum theyBern. de persecu­quutione susti­nenda. cap. 22. feed not the hungry soule, but rather feedes and augments the hunger of the soule. And lastly wee see in experience that the soule now when it is within the body hath his owne working and liuely operation, euen then when the body is a sleepe, and the senses thereof closed vp; which also is also confirmed by that conference which Sal [...]mon had with the Lord, when his body was sleeping; beside many other. [Page 133] And hereof Tertullian concluded the immortality of theTertul. de resur. carnis. Soule, [...]e in somnium quidem cadit anima cum corpore, quo­mod [...] in veritatem mortis cad [...]t, quae nec in imaginem eius ruit? The soule doth not fall a sleepe with the body, how then shal we thinke that it can verily die it selfe, which cannot so much as fall vnder the shadow and similitude of death?

Thus the Atheist being put b [...], the doubt still remaines:A twofold im­mortall life of the Soule, whereof the one is proper to the godly, the other per­taines to the wicked. Seeing euery mans soule liues an immortall life, what com­fort is this giuen here to the Christian, that though his body be dead his soule is liuing? To this I answere, there is a two-fold life of the Soule, one of nature, another of grace; by the one it liu [...]s for euer, by the other it l [...]ues for euer in happinesse; the one is common to all men the other is pro­per to the children of God, an immortall happy life: they haue it not of nature but of grace, as here the Apostle saith, through the righteousnesse of Christ communicated vnto them. As for that naturall life of the soule, the spirit of God, as we said, accounts it but a death, when they are liuing in the body he saith, they are dead [...] sinne and trespasse [...], and whenEphe. 2. 1. they are gone out of the body, though they liue, yet he cals their life but an euerlasting death: thus are the wicked mise­rable while they are in the body, more miserable when they remoue out of the body; therefore Salomon comparing them among themselues, accounts them happiest that neuerEccles. 4. 3. haue beene.

Secondly, we see here that man is a creature consistingMan a com­pound crea­ture. of a soule and a body: vvhere first it is to be admired how two creatures of such contrary kindes and qualities, as is the soule and the body, should concurre together to make vp one man: and secondly, how this fearefull diuorcement is come betweene them once so straitly vnited by God, that where the one is partaker of life, the other should be possest by death.Most meruai­lous of all the creatures both in regard of his two sub­stances.

As for the first, the Lord hath created man in such sort that he hath made him a compend of all his creatures: in re­spect of his body, he hath some affinity with earthly creaturs, [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 vvorld; and Augustine counted man a greater miracle than any miracle that euer vvas vvrought among men: vvhere other creatures vvere made by the simple commandement of God, before the creation of man the Lord is said to vse consultation: to de­clare saith Basile, that the Lord esteemes more of man, thanBasil. hexam. hom 10. of all the rest of his creatures: neither is it said that the Lord put his hand to the making of any creature, saue onely to the making of man; and this also saith Tertullian, to declareTertull. de resur. carnis. As also of their meruailous coniunction. his excellencie.

Yet is not man so meruailous in regard of his two substan­ces, as in regard of their coniunction Among all the workes of God the like of this is not to be found againe, a Masse of clay quickned by the spirit of life, and these two vnited toge­ther to make vp one man. Commonly sayth Bernard, the honorable agrees not with the ignoble, the strong ouergoes the weake, the liuing and the dead dwels not together: Non Bern. in die natal. dom. serm 2. This doctrine knowne but not considered sic in opere tuo d [...]mine, non sic in commixtione tua, it is not so in thy worke O Lord, it is not so in thy commixtion.

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

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

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

Againe it comes to be considered here, seeing by Iesus Christ life is restored to the soule presently, why is it not [Page 136] also restored to the body? vvhy is the body l [...]st vnder theOur soules be­ing quickned, yet our bodies are left vnder death for foure causes. power of death, to be turned into dust and ashes? vvas it not as easie to the Lord to haue done the one as the other? To this I answere, that at any time life should be restored to our bodies, is a mercy greater then wee are able to con­sider, if wee will looke to our des [...]ruing: that for a while hee will haue them subiected to the power of death, the Lord in his wise dispensation, hath thought it good for many causes. First, for performance of his truth, [...] but dust, Gen. 3. 21. and to dust thou shalt returne. If man had dyed no manner of way, how should the truth of GOD appeare? and if that death due to man had not beene inflicted vpon him, how1 F [...]r reconcilia­tion of Gods mercy & truth. Ber. in annū. Mar. ser. 1. should his mercy beene manifested? this controuersie God in his meruailous wisedome hath setled: F [...]at mors bona, & habet vtra (que) qu [...]d petit, let death become good, and so both his mercy and his truth hath that which they craue, for in the changing of the cursed nature of death, and making that temporall which was eternall, doth his mercy appeare, and in the dissolution of mans body into dust for a time, doth his truth appeare.

Secondly, the Lord hath done it for manifestation of his2 For the cleerer declaration of Gods power. owne power, accounting it a greater glory to destroy sinne by death, then by any other meanes. Death is the fruit of sinne, and the weapon whereby Sathan intended to destroy mankinde, and so deface the glory of the Creator: but the Lord cutteth off the head of this G [...]liah vvith his owne sword, hee turneth his vveapon against himselfe; by death he destroyes that same sinne in his children which broughtChrisost. in Mat. hom. 2. forth death. A meruailous conquest that Sathan is not onely ouercome, but ouercome by the same meanes by vvhich before hee tyrannized ouer men. And thirdly, the Lord3 For our instru­ction that wee may know what great mercy God hath shewed vpon vs. suffers our bodies to taste of death that we may the better consider that excellent benefite vvhich vve haue by Iesus Christ, for if the death of the body (notwithstanding that the nature thereof is changed) be so fearefull as vve see in experience, how miserable should vvee haue beene, if the [Page 137] Lord had inflicted deserued death both of soule and body4 For our con­formitie with Christ. vpon vs? And last, that we might be conformed to him who is the first borne among many brethren, it behoueth vs by death also to enter into his kingdome.

For righteousnesse sake. This righteousnesse that bring­ethThe life our soule hath, flowes from Christs righte­ousnesse. Rom. 5. 21 Hos. 13. 9 Reu. 7. 10. life, is the righteousnesse of Christ, imputed to vs by Grace, as i [...] euident out of that, As sinne had raigned vnto death, so might grace also raygne by righteousnesse vnto eternall life. Sinne which causeth death is our owne, but that righ­teousnesse which bringeth life is of Grace. Our perdition is of our selues, but our saluation commeth from the Lord and from the L [...] be that sitteth vpon the Throne. No preseruatiue then against death but this righteousnesse, it presently giues life vnto our soule, and afterward shall restore our dodyes from the power of the graue: such therefore as are the chil­dren of wisedome, will be carefull in time to be partakersThis righteousnesse is known by sanctificatiō of this Iewell. This righteousnesse hath inseperably annexed with it Sanctification; by thy sanctification try thy selfe, and see whether or no thou hast gotten life through the righ­teousnesse of Christ, deceiue not thine owne hart in the matter of saluation, assure thy selfe so far forth thou doest liue, as thou art sanctified. As health is to the body, so is holines to the Soule: a body without health fals out of one paine into another till it dye; and a Soule without holines is polluted with one lust after another till it dye. As the Moone hath lightlesse or more according as it is in aspect with the Sunne: so the Soule of man enioyes life lesse or more according as it is turned or auerted to or from the Lord: thus let euery man iudge by his sanctification, whether if or not hee be partaker of that righteousnesse of Iesus, which brin­geth life vnto the soule Miserable are those wicked ones who want, it they are twise dead (saith Saint Iude,) that is,Iude. ver. 12. both in soule and body, not so much as a heauenly breath or motion is in them: but wee ought to giue thankes vnto God who hath giuen a beginning of eternall life vn­to vs.

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

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

IT is a comfortable saying of the Apostle, If in 1 Cor. 15. 19. this life onely we had hope, of all men wee were the most miserable: for it doth teach vs that albeit in this life we haue great comforts through Iesus Christ, yet greater abides vs in the life to come. And therefore the Apostle contents not himselfe barely to make mention of such comforts as presently wee haue, but hee proceedes now to acquaint vs with greater comforts, which hereafter we shall enioy. He hath shewed vs that the death whereunto we are subiect is not totall, for it strikesHe hath shew­ed our death is not totall, now he shewes that it is not perpe­tuall. onely vpon the basest part of man: Now he shewes that it is not perpetuall; the body shall not be kept for euer vnder the bands of death, the spirit of Iesus who now dwels in it, shall deliuer it from the bondage of corruption, raise it from the dust, and quicken it vnto glory.

But if the Spirit, &c. We haue here first of all to markeEuery promise of mercy is conditionall. againe that the Apostles speech is not absolute, but condi­tionall. All the promises of comfort made in the booke of God are conditionall. This is a great comfort, the Lord shall quicken your mortall bodies, but conditionally, that his spirit dwell in you. Whom hath the Lord promised to satisfie? such as hungers for righteousnesse: whom hath he promi­sed to comfort? not the carelesse nor wantons, but such as mourne: to whom hath he promised forgiuenesse of sinnes? not to the licentious liuers, but to the penitent: to whom will he giue eternall life? not to the Infidels, but to such asIf w [...] like gods comforts, let vs take heed [...] to the condition on which they are promised. beleeue. If we esteeme any thing of the comforts of God, let vs take heed to the condition, for except the condition in some measure be wrought in vs, the promise shall neuer be accomplished vpon vs. It were good for the men of this [Page 141] age to consider this more deepely, who sleeping in presump­tuous conceits of mercy, thinke how euer they liue, they shall be saued. In all the whole Bible there is not one promise without an annexed condition. In the couenant betweene God and man, there is a mutuall stipulation: as the Lord promiseth something to vs, so he requireth another thing of vs: with what face canst thou stand vp and seeke that mercy vvhich God hath promised, who neuer endeuouredst to performe that dutie which God hath required?

Againe vve haue here occasion to consider those excel­lentThe benefits we haue throgh the in­dwelling of the spirit in vs are further decla­red. Gal. 2 20. benefits vvhich we haue by the spirit of Christ dwel­ling in vs, beside that vvhich vve heard, verse 10. As if those were too little, he further doth vnto vs these great things: first, he giues life to the soule, and makes it in the body to liue the life of Christ, so that the Christian may say, Now I liue, yet not I, but Christ liueth in me. Secondly, when Soule and body are sundred by death, he leades the soule to liue with God in glory, which is the second degree of eter­nall life: and thirdly, he casts not off the care of the body, but preserneth the very dust and ashes thereof till the day of the resurrection, vvherein he shall quicken it againe, restore it to the owne soule, and glorifie both, which is the third and last degree of eternall life. Surely there was neuer a house hyre so wel payd in the world, thou who sets thy soule & bo­dyThere was ne­uer a house hire so well paid. as lodging for a short vvhile here on earth, that he may dwell in it. O vvhat recompence hast thou to looke for? he dwels vvith the on earth, and thou shalt dwell vvith him in heauen, thou didst lend him a lodging for a few yeers, and he shall receiue thee into his euerlasting habitations, and thou shalt be for euer with the Lord.

Neyther shall he shew his mercy vpon thy soule onely,The holy spirit shall keepe the body wherein he dwelt, euen when it is laid in the graue. but as I haue said, vpon thy body also, it vvould seeme that the Lord hath deserted it as a [...]ontemptible thing, vvhen it is laid downe in the graue, but be assured that hee who dwelt in it vvill not leaue it, nor cast off [...]he care thereof, no, not when it is turned into dust and ashes. Comfortable [Page 142] is that vvhich the Lord promised to Iacob, vvhen he bad him goe downe to Egypt, Feare not to goe, for I will go downe with thee, and I will bring thee vp againe. He forewarned him that he should dye in Egypt, and that Ioseph should closeGen. 46. 4. his eyes, but he promiseth to bring vp againe his dead body vnto Canaan. O what a kindnesse is it, that the Lord will ho­nour the dead bodyes of his Children. The praise of theO what a kind­nes? conuoy of Iacobs corps, the Lord will neither giue it to Io­seph, nor to Pharaohs Seruants with their Chariots, who in great number accompanied him, the Lord takes it vnto himselfe▪ I will bring thee vp againe (saith the Lord,) the like kindnesse and truth doth the Lord keepe for all the rema­nent? of his seruants. Is thy body consecrated? is it a vessell of honour, a house and temple, wherein God is daily serued? he shall honour it againe, he shall not leaue it in the graue, neither cast off the care thereof, but shall vvatch ouer the dust thereof, though it tast of corruption, it shall not perish in corruption.

The holy Spirit who dwelt in the body, shall be vnto itHe is a holy balme wherby the body shall be preserued immortall. as a balme to preserue thee to immortalitie, this same flesh and no other, for it (though it shall be dissolued into innu­merable pickles of dust) shall be raised againe and quic­ned by the omnipotent power of this Spirit. It is a pittie to see by what silly meanes naturall men seeke the immortall conseruation of their bodyes, and cannot obtaine it: there is no helpe nature may yeeld to prolong the death of the body but they vse it, and because they see that deat cannot be eschewed, their next care is how to keepe it in the graue longest from rottennesse and corruption, and how vvhen themselues are gone, to preserue their names in immortall remembrance with the posteritie: thus by the very instinct of nature, are men carried away with a desire of eternitie,Worldings seeke immorta­litie the wrong way. Esay. 55. 2. but herein are they foolish, that they seeke it the wrong way, they lay out their siluer but not for bread, they spend their la­bour, and are not satisfied, immortalitie and life is to be sought there where the word of the Lord directs vs, let the [Page 143] Spirit of Christ dwell in thee, and thou shalt liue otherwise though thou, wert the greatest Monarch of the word, though all thy meate were soueraigne medicines, though thy body were laid in graue with as great externall pompe as worldly glory can afford to any creature, and thy flesh were embalmed with the costliest oyntments; these are but miserable comforts, perishing preseruatiues, thou shalt lye downe in dishonour, and shalt be raised in greater dishonour to euerlasting shame and endlesse confusion.

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

But now leauing the condition, to come to the comfort, he that raysed vp Christ from the dead, saith the Apostle, shall [Page 144] also quicken your mortall bodies. What necessity is there hereWhat necessity is here that hee who raysed Christ shall also raise vs? that he vvho raysed Christ shall raise vs? yes indeede the necessitie is great, the head and the members of the misti­call body cannot be sundred: seeing the head is raysed from the dead no member can be left vnder death: the Lord vvorkes in euery member according to that same mightieEphe. 1. 29. power, by vvhich he wrought in the head; his resurrection necessarily imports ours, seeing he arose not as a priuate man, but as the head of all his members, full of power to draw the body after him, and to communicate that same life to euery member, which he hath declared in himselfe: Christ is risen from the dead, and is made the first fruits of them that 1 Cor. 15. 20 sleepe: the first fruit is risen, the after fruit shall in like man­ner follow. Vixit in coelum carnem nostram tanquam arhabo­nem & pignus t [...]tu [...]s summae illuc quando (que) [...]redigendae: theTertul. de resur. carn [...]. Lord Iesus hath carryed our flesh into heauen, as an ear­nest and p [...]edge of the vvhole summe, vvhich afterward is to be brought thither; he 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 he hath carried 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.] Then vve see that ourSeeing our Lord was a­mong the dead let vs not feare when God cals vs to lye down among them also. Lord was once among the dead but now is risen from them; let vs not then be afraid vvhen God shall call vs to lye down among the dead also▪ shall the seruant be ashamed of his Ma­sters condition? or vvill the patient refuse to drink that poti­on vvhich 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 vve looke to follow him in his resurrection, in his ascen­sion, to be amongst those hundred fortie and foure thou­sand in mount Sion, vvho hauing his fathers name vvritten in their foreheads, follow the Lambe whersoeuer he go [...]th,Reuel. 7 singing that new song vvhich none can sing but they whom he hath bought from the earth.

When those women came to seeke the Lord Iesus in theWhat comfort Christs resur­rection giues vs against death. Sepulchre, all the feare they had conceiued concerning Christs death, the Angels remoues it by sending them to meditate on the resurrection, why seeke yee him that liueth, among the dead? hee is not here but hee is risen. Wee are notMat. 28. 5. 6 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 foram [...]n transiuit Christus, vt latum praeberet ingr [...]ssum sequentibus membris: Our Lord is gone through the narrow passage of death that hee 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 & 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▪ that our resurrection is a worke not to be done by man, not the power of nature, but byResurrection is a work of God and n [...] of man. 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: we must not consider the imbecil­litie and weaknesse of nature, neither measure heauenly and supernaturall things, with the narrow span of naturall rea­son, but as it is Abrahams praise the father of the faithfull,Rom. 4. 19. that when God promised him a sonne in his old age, hee was not weake in faith, hee considered not his owne body, which was dead neither the deadnesse of Saraahs wombe, but was strengthned in the faith, and gaue glory to God, being fully assured that hee who had promised was also able to doe it: so should we sanctifie the Lord God in our harts, [Page 146] looking to the word and promise of the euerliuing God, toCyr. cate. 18. whom those things are possible which are impossible vnto vs: for the Lord (saith the Prophet) hath the whole earth inIsay. 40. 12. his fist, and it is more easie to him to discerne one pickle of dust from another, then it is to any man hauing his hand full of sundry seedes, to open his hand and gather euery kind thereof into one by themselues, seperate and distinct from the rest. When thou hearest (sayth Augustine) that the dead shall be raised, suppose it be a great thing, yet count it no incredible thing, but consider who it is that takes in hand to doe it, ille suscitabit te qui & creauit te, the Lord who crea­tedAug. ser. 64 thee, he it is, that shall raise thee.

And for our further confirmation, let vs consider howResurrection confirmed, by Scripture, by types, by pra­ctises of God in nature. the spirit of God hath taught this article of our resurrecti­on in sundry places of holy scripture, hath shadowed it by types and figures, hath cleared it by examples, and last of all by the practise, and working of God in nature. As for Scripture, both Prophets and Apostles as it were with one1 Our resurrecti­on is confirmed by Scripture. Dan. 12. 13. Hos. 13. 14. 15. mouths breathes out this veritie. They that sleepe in the dust (saith Daniel) shall awake, some to euerlasting life, and some to euerlasting shame, and perpetuall contempt. I will redeeme thee (saith the Lord by Hosea) from the power of the graue, I wil deliuer thee from death: O death, I will be thy death, O graue I will be thy destrustiom. Patient Iob in his greatest extremi­tieIob. 19. 25. gaue out this notable confession of his faith, I am sure that my redeemer liueth and he shall stand the last on the earth, and though after my skinne wormes destroy this body, yet shall I see God in my flesh whom I my selfe shall see & mine eyes shall behold, and none other for mee, though my reynes are consumed within me. And if we come to the new Testament, most cleare is that testimonie of the Lord Iesus: The houre shall Iohn. 5 28. come in the which all that are in the graue shall heare his voyce, and they shall come forth that haue done good, vnto the resur­rection of life: but they that haue done euill, vnto the resur­rection of condemnation. The Apostles in like manner beare witnesse to their Master: If in this life onely wee had hope [Page 147] in Christ, of all men we were most miserable: but now is Iesus 1 Cor. 15. 19. 20. 21. 22. risen from the dead, and was m [...] the first fruits of them that slept. For since by man came death, by man came also the re­surrection of the dead. For as in Adam all lye, so in Christ all are made aliue. And againe, Behold I shew you a secret, we shal Ibid. 51. 52. 53. not all sleepe, but we shall al [...] be changed. In a moment in the twinkling of an eye at the last trumpet: for the trumpet shal blow, and the dead shall be raised vp incorruptible, and we shal be chan­ged. For this corruptible must put on incorruption, and this mor­tall must put on immortality. 2 Resurrection confirmed by types & figures such as

The same is in like manner shadowed in holy Scripture by sundry types and figures among which in Tertulian his iudgement, the restitution of Ionas out of the Whales belly, is one: albeit the belly of the Whale was more able to haue altered and changed the body of Ionas, by reason of theIonas body. great heat that is therein, then the belly of the earth could haue beene by reason of her colde, yet is hee restored the third day, as liuely as he was receiued. The same he thinkes of that vision of dry bones, shewed to Ezechiel, which atEzekiels bones. Chap. 38. once [...]t the word of the Lord was knit together with sinews, and couered vvith flesh and skinne: this was not onely a prediction of the deliuerance of Israell out of Babell, but also a typical confirmation of the resurrection of our bodies. Non enim figura de ossi [...]us potuisset componi, nisi id ipsum essibu [...] Tertull. de resur. carnis. [...]rum ess [...]t: for that figure of the bones could not haue beene made, if the truth figured thereby were not also to be accomplished vpon such bones: Parabola de nullo non con­uenit? vvhat parable or similitude can be brought from a thing which is not? We shall not reade in all the booke of God, that any parable hath beene borrowed from that thing which neuer was, nor neuer will be. Of this sort also is the flourishing of Aarons rodde, in the iudgement of Cyril, Aarons rodde. Numb. 17. which being before a dry and withered sticke, incontinent by the word of the Lord flourished; hee that restored to Aarons rodde that kinde of vegitatiue life which it had be­fore, will much more raise Aaron himselfe from the dead. [Page 148] Of these figures shadowing the resurrection many more are to be found in holy Scripture.

As for examples, in euery age of the world, the LordExamples of the Resurre­ction. Gen. 5. hath raised some from the dead, to be witnesses of the resur­rection of the rest. Before the floud, hee carried vp Henoch aliue int [...] heauen, and hee saw no death: vnder the law, Elias was transported in a fierie chariot: and in the last age2 Kings. 2. of the world, not onely hath our Lord, blessed for euer, risen from the dead 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 be 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, and in the name of the Lord Ie­susAct. 9. 40. Acts. 3. made him that was lame of his feete to arise and walke: 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?

And lastly, as for the practises of God in nature, wee are3 Gods working both in our selues and the creature con­firmes the Resurrection. 1 Cor. 15. not to neglect them, for the Apostle himselfe brings argu­ments from them to confirme the resurrection. He 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, O foole that which thou sowest is not quickned except it die, it is sowen in the earth bare corne, and God raiseth 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? Qui illa reparat quae tibi sunt necessaria, quanto m [...]g [...]s te reparabit, prop­ter Ang. de verb. Apost. ser. 34. 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?

And to insist in these same confirmations, which we mayA two-fold meditation to cō ­firme the resur­rection. 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 Cyril 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 Ma [...]tyr) of a little drop of mans seede, which (as Iob saith) is powred out like1 How of a litle drop god made vs that which now wee are. 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? nisi aspectus sidem faceret, were it not that daily sight and experience confir­methIust. Mart. apol. 2. ad Senat. Rom. 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 with2 How God hath made vs of no­thing to be that which now wee are. Cyrill wee will s [...] out our beginning and consider what wee were this day hundred yeare, wee shall finde that wee were 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, o [...] longer or shorter, as it pleaseth him, to restore thee againe, and raise thee from the dead; qui potuit id quod non Ciril cate. 4 erat producere, vt aliquid esse; id quod iam est, cum [...]eciderit restituere non poterit? he that could bring out that which was not, and make it to be something, shall we thinke that he cannot raise vp againe that which now is, after that it hath fallen?

Which of these two I pray thee, is the greatest and mostIt is easier to restore one that hath been, then to make one that neuer was. difficult worke in thy iudgement (for vnto the Lord euery thing, that hee will is alike 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 be which was before; the one thou [Page 150] beleeuest because thou seest it dayly done; the other thou doubtest of, because it is to be done: but cease to doubt any more, and of that which God hath wrought in thee already that thou maist see it, perceiue that which is to be wrought in thee, suppose it be not apparant: ex his quae in Cyril. te sunt, pers [...]ice ea quae non apparent: of [...]ore-past works iudge of that which is to come that thou maist learne to giue glory to God, and trust in him who giues life to them that are dead.

And if from our selues we proceed to other creatures, howPractises of God on crea­tures without vs, though they cannot beget faith, yet may they confirme it. many proofes in nature shall we finde to confirme the resur­rection? the Trees that dye in Winter, and loose both their leaues and fruit, are they not restored againe in the Spring? The day which is slaine by the night, and buried in darknes, as it were in a graue, is it not restored againe in the morning? The auncient Fathers send vs to learne [...]e same from the Phoenix. Many other works of God in [...]re, though they cannot beget this faith in vs, yet are they profit [...]ble to helpe it where it is begun, and are strong witnesses in their kinde to reproue the infidelity of Atheists. But we haue aboue all to take heed to that most sure word of the Prophets and Apo­stles whereat we began, and so to rest in it, that when it shall please God the day of our change shall come, we may (after the example of our blessed Sauiour) commend our soules into the hands of the Lord, and be content that our bodies like pickles of liuely seed be sowen in the field of God, and set into the earth, as it were with Gods owne finger, that in his owne good time they may spring vp againe to glory and immortality: I know whom I haue beleeued, and am perswa­ded that hee is able to keepe vnto the last day that which I haue 2 Tim. 2. 12. committed to him. And this for confirmation of our resurre­ction.These same bo­dies which now we haue, shall be resto­red vnto vs the same in sub­stance.

We haue further this comfort, in that the Apostle saith, the Spirit of God shall raise vp your mortall bodies, that our bodies wherewith now wee are cloathed shall be raised vp, and none other for them. Away therefore with that vaine [Page 151] opinion, that new bodies shall be created, and giuen to Gods Children in the resurrection. The glory both of his iustice,The iustice of God craues that so it shold be. mercy, and truth, craues that these same bodies and no other for them should be restored: for euery one must receiue ac­cording to that which they haue done in the body, whether good or euill. Absurdam est & Deo indignum, vt haec quidem Tertul. caro lanietur, illa vero coronetur [...] [...]nds not with the iustice and truth of God, that one bod [...] [...]uld be torne in suffering, and another should receiue the crowne▪ Shall the body of Paul be scourged, and an other for it be glorified? shall Paul beare in his body the mark of Christs sufferings, and not beare in that same body the crowne of his glory? shall the wicked in their body worke the works of vnrighteousnesse, and shall an other body receiue the wages of their iniquity? It cannot be.

And that the glory of his mercy craues, that the sameThe mercy of God craues also that so it should be. body should be raised is also euident, for why? shall Sathan giue that wound to man, which the Sauiour of men is not able to cure? shall the malice of the Diuell bring in that euill which the mercy of God cannot remoue? shall the first A­dam slay the body by sinne and shall not the second Adam giue life vnto it by his righteousnesse? Can this stand with the glory of God, dimidium tantum modo hominem restituere, Tertul. to restore onely the one halfe of man? As these same soules of ours which were dead, and none other for them are quick­ned in the first resurrection: so these same bodies of ours, and none other for them shall be raised from the dead in the second resurrection, restituet Deus corpora pristina in Iren. cont. Ʋalent. lib 5. resurrectione, non creabit noua. As those blinde men (saith Irenaeus) whom, as we read in the Gospell, Christ cured, re­ceiued no new eyes▪ but onely sight to the eyes they had before: and as that sonne of the widdow, and Lazarus, rose in those same bodies, wherein they did die: so shall the Lord in the resurrection restore to vs our olde bodies, and not create new bodies to vs; And this vvarneth vs that vvith great attention wee are to vse our bodies in most holy and [Page 152] honourable manner in this life, seeing they are to be raysed vp as vessels of honour and glory in the life to come.

Againe, when the Apostle saith, that the Lord shall raiseOur bodyes shall be raised with new qua­lities. vp our mortal bodies, we are to know that so he calleth them in respect of that which they are now, not in respect of that which they shall be then. For in the resurrection the Apo­stle teacheth vs in anothe [...] [...]ce, that our bodies shall be rai­sed immortall, honourabl [...] [...]rious, spirituall and impassio­nable. First, I say the body shall be raised immortall, not sub­iect any more to death, nor diseases, nor standing in need of these ordinary helps of meat, drink, and sleepe, by which our naturall life is preserued.

Secondly, our body shall be raised honourable, now it is2 They shall be honourable. layd downe in dishonour: for there is no flesh were it neuer so beautifull, or beloued of man, but after death it becom­meth loathsome to the beholder; so that euen Abraham shall desire that the dead body of his beloued Sarah may be buried out of his sight: but in the resurrection they shall be raised more honourable then euer they were, they shall be re­deemed from all their infirmities, euery blemish in the body that now makes it vnpleasant, shall be made beautifull in the resurrection, and euery defectiue member thereof shall be re­storedMembers lame shalbe restored. to integrity: Membri detruncatio vel obtusio nonne mors membri est, si vniuersalis mors resurrectione rescinditur, Tertul. de resur. carnis. quanto magis portionalis? for the perishing of the member is no other thing but the death of the member, if the benefit of resurrection cut off the vniuersall death of the body, shall it not also take away the portionall death of a member in the body? if the whole man shall be changed to glory, shall he not much more be restored to health? Out of all doubt the bodies of Gods Children shall be raised perfect, comely, and euery way honourable; hoc est enim credere, resurrectio­nem integram credere.

Thirdly, the body shall be raised a glorious body, When 3 They shall be glorious. Phil. 3. 21. he shall appeare, he shall change our vile bodies, and make them like to his glorious body. They who conuert many to righte­ousnesse [Page 153] shall shine like the starres in the firmament: yea, the iust, saith our Sauiour shal shine like the Sunne in the fir­mament. A shadow of this glory we haue in Christs trans­figuration on mount Tabor, his face shined as the Sunne, andMat. 17. his cloathes were white as the light. Moses after forty dayes talking with God on the Mount, came downe with so bright a shining countenance, that the Israelites might not behold him; what then may we think shall be the glory of the chil­dren of God, when they shall be transchanged with the light of Gods countenance shining vpon them, not forty dayes onely, but for euer and euer. And if euery one of their faces shall shine as the Sunne in the firmament, O how great light, and glory shall be among them all? and if their bodies shal be so glorious, what shall be the glory of their soule? surely no heart can conceiue it, not tongue is able to expresse it.

Fourthly, our body shall be raysed spirituall, which is4 They shall be spirituall. not so to be vnderstood, as if our bodies should loose a corporall substance, and receiue a spirituall substance, but then shall our bodies be spirituall, as now our Spi­rits by nature are carnall: vvhich are so called because they are subiect to carnall corruption, pressed downe and carryed away after earthly and carnall things: so shall our bodies then be spirituall, because without contradiction they shall obey the motions of the spirit: the body shall be no burthen, no prison, no impediment to the soule, as now it is; the soule shall carry the body where it will without resistance: where now it is earthly, heauie, and rends downe­ward, it shall then be restored so lightsome and quicke, that without difficultie it shall mount from the earth, to meet our Lord in the Aire. As our head ascended on the mount of Oliues, and went through the cloudes into heauen, so shallActs. 1 11. his members ascend, that they may be with the Lord, they shall follow the Lambe where euer he goes. Let vs beleeue it, and giue glory vnto God, for hee who is the worker of our resurrection, is also the worker of our ascension. If the wit of man be able to frame a vessell of sundry mettals that [Page 154] naturally sinckes to the ground, to swimme aboue in the wa­ter, how much more (saith Augustine) is God able to make our bodies to ascend vpward and to bide aboue, albeit in re­gard of their naturall motion being heauie, they tend down­ward.

Fiftly, our bodies shall be raised impassionable, free I5 They shall be impassionable. meane from such passions as may hurt or offend them, such as terrour, feare, or griefe, but not from the passions of ioy, for no sense of the body shall want the owne obiect of plea­sure to delight it, and all for the greater augmentation of our glory. Let vs therefore yet againe be admonished to vse our bodies in all holy and honorable manner vpon earth, seeing the Lord hath concluded to make vs so honourable in hea­uen, where otherwise thou that defilest thy body with vn­cleannesse, is it not a righteous thing with the Lord to send thee to Gehenna, a valley of vncleannesse? looke for it assu­redly if thou continue filthy still, the Lord shall exclude thee out of heauenly Ierusalem, thou shalt not enter into his holyReu. 21. 8. habitation, but thy portion shall be with the vnbeleeuing, with dogs, and with the abhominable, who shall haue their part in the lake that burnes with fire and brimstone.

Last of all, seeing the Apostle ascribes the cause of ourResurrection of the godly and wicked different. resurrection to the spirit of Christ dwelling in vs, it is to be enquired, how then shall the wicked rise, in whom Christ neuer dwelt by his spirit? to this I answere, that both the1 In their causes, the one rises by the citation of God, the other [...]y vertue of their vnion with Christ. godly and the wicked shall rise, but their resurrections shall be farre different in the cause, manner, and ends thereof: As for the cause, the godly shall rise by the efficacie of that quickning spirit of Christ dwelling in them, they shall rise by vertue of their vnion with their head the Lord Iesus, as his members, receiuing that promised life from him, for which they haue looked long, and in hope whereof they laid downe their bodies willingly in the graue: but the wicked shall rise by vertue of the powerfull citation of God, by the blast of his trumpet to appeare in iudgement, which they shal not be able to eschew.

They differ againe in the manner of their resurrection,2 In the manner, the one with ioy, the other with feare and terror. for the one shall rise with ioy, the other with terrour and feare, the wicked shall no sooner looke out of their graues, and see the face of the Iudge standing in the ayre, but at once shame and confusion shall couer them; that day of the Lord shall be vnto them a day of blacknesse and darknesse. Their soules as soone as they enter into the body shall be vexed with new horrible feares, hauing experience of that wrath which already they haue sustained out of the body, the feare of that full wrath which they know in the last day is to be powred vpon them, shall wonderfully astonish them: glad would they be, if they might creepe into their graues a­gaine,Reu. 6. 16. they shall wish that hils and mountaines would fall vpon them, and couer them; but all in vaine, because they did in the body that vvhich they vvould, they shall now by constraint suffer in the body that vvhich they vvould not.

And thirdly, the ends of their resurrection are different;3 In their ends, the one to glo­ry the other to shame, figured in Pharaohs two Seruants. the one shall rise to life, the other to shame, and of this it is euident, that the resurrection of the wicked is no benefite to them, properly it is no resurrection, no more then the taking of a malefactor out of prison to be executed on the scaffold, can be called a deliuerie: for their resurrection is to cast them out of one miserable condition into a worse, they are taken out of the graue that they may be cast into the bottomlesse p [...]t of the wrath of God: and this was pro­perly figured in Pharaoh his two Seruants▪ the Baker andGen. 40. Butler; both of them were taken out of prison, but the one to be restored vnto his Office, to minister before the King, the other to be executed vnto death: so shall both the godly and vvicked come out of the graue, but the one to be for euer with the Lord, to stand before his Throne ministring praises vnto him, and comforted with the fulnes of ioy which is in his face: the other to be banished from Gods presence and sent to euerlasting condemnation. And therefore is it that in the summe of our faith, the Article of [Page 156] our Resurrection is put betweene the Article of the remissi­onResurrection is a benefit when remission of sin goes before it, and eternal life followes after it. of sinnes, and that other Article of eternall life; to teach vs that then onely the Resurrection of the body is a bene­fit, when remission of sinnes goes before it, and eternall life followes after it, whereof the Lord of his great mercy make vs partakers through Iesus Christ.

AS it is true concerning vs, that a necessitie lyethWhat fruit wee should gather of the Apostles former do­ctrine. vpon vs to preach, and woe will be to vs if wee preach not, so it is true concerning you, that a necessitie lyeth vpon you to heare, and woe wil be to you if you heare not It is commaunded to vs that when we 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 th [...] 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, & see how far forth these comforts belong vnto you. If yee be 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 security, 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, be vvise 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 security as you will) miserable shall your end be.

Now the Consolation being ended, the Apostle sub­ioynesConsolation & exhortation both necessary for vs. the Exhortation, both these two, consolation and ex­hortation, are needfull for vs in the course of this life: the one to keepe vs that we 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 be gotten out of Sodome, till they (as it were) violently thrust him out. And albeit, the Lord admonish vs early 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 we to for­sake our olde sinnes, that the Lord is forced to double his exhortation vnto vs, all which yet shall not auaile vs, if the Lord [...]ay 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 be felt of them who are not moued with his exhortation. Con­templationis enim gustus non debetur, nisi obedientiae mandato­rum: Ber. ser. 46. in Cant. the tast of Gods mercy by contemplation is onely due to them who make conscience of the obedience of his com­mandements.

Therefore. This particle is relatiue to the words prece­ding:Euery benefit of God is a new obligation binding vs to serue him. seeing it is so that by the Spirit of Christ dwelling in vs, wee haue such excellent benefits, we are debt-bound 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 158] for much shall be required of him to whom much is giuen: there is no reason vvhy the abundance of Gods gifts ey­therGods benefits shold not make vs proud, for he who hath re­ceiued most hath the more debt lying vp­on him. temporall or spirituall, should encrease thy pride and carelesnesse, but rather should make thee more humble and carefull how to please him, considering that the more thou hast receiued, the more thou owest. VVhen Da­ui [...] forgetting that hee was the Lords debter, began to liue as his lust commaunded him, the Lord brought out a­gainst him his former benefits, as so many obligations to conuince him: I a [...] [...]oynted thee (saith the Lord) King ouer 2 Sam. 12. 7. 8. 9. Israell, I deliuered thee out of the hand of Saul, I gaue thee thy Lords house, and [...]i [...]es into thy bosome, I gaue thee in like manner the house of Israell and Iudah, an [...] would moreouer, if that had beene too little haue giuen thee such and such things. Wherefore th [...]n hast thou desp [...]sed my commandement and done euill in my sight, forgetting that thou was bound and obliged to me?

This processe of Dauids conuiction stands for an exam­pleThis is cleared in the processe of Dauids con­uiction. to vs all, to warne vs that vnlesse wee make the bene­fits of God obligations binding vs to serue him, the Lord shall vse them as arguments to proue that iudgement is due vnto vs, and the greater benefits the greater iudgements: for vnto them that walke not worthy of the honor of good things, they haue receiued from God, [...].Chrisost. in Mat. hom. 4. the greatnesse of honour shall be [...], the augmentation of their punishment. And as this is t [...]ue in temporall benefits, so much more in spirituall graces, as they are more excellent then the other, so doe they more binde vs then the other: both Israelites and Ethiopians are debters to God, but the Israelite more debt▪ bound than the Ethiopian for the Lord hath not dealt vvith euery Na­tion, as with Israell. Heare this word, that the Lord pr [...]noun­ceth Amos. 3 1. O ye Children of Israell, you onely haue I knowne of all the families of the earth, therefore I will visite you for all you [...] ini­quities. May yee not see heere that the Lord most straitly doth punish the sinnes of those to vvhom hee hath beene [Page 159] most beneficiall vvhen they become vnthankefull. The Gentiles who receiued no more but the light of nature are conuinced, because they glorified not God, what then shall become of the bastard Christian, who hath also receiued the light of the Gospel, and yet doth not glorifie God? shall he not much more be condemned? doubtles [...]e Sodome shall be in a better state in the day of iudgement than he. Let vs therefore remember how the multitude of Gods mercies to­ward vs hath made vs many wayes debters of seruice vnto him, that we may endeauour in feare and trembling to per­forme it▪

Brethren we are debters. The Apostle you see inuoluesPreachers should practise that which they preach to others. himselfe in the same obligation, acknowledging that hee is debter of that same seruice, which hee requires of others. Our blessed Sauiour pronounces a fearefull woe vpon the Pha [...]ises, because they [...]aid heauie burthens vpon the peo­ple, and they themselues did not so much as touch them with the singer: the same woe abides those Preachers who require those dueties of the people, vvhereof they are not practisers themselues. A Preacher may in a good consci­ence require that thing of others, whereunto first of all hee hath bound himselfe: as it is said of the Prince of Pastors,Acts. 1. 1. that first he began to doe, and then to preach. It becomes him (saith Tertul [...]ian) that commends a thing to others toTertull. de patientia. purchase authority to his commendation, by practise of the same thing himselfe, ne dicta factis d [...]fi [...]i [...]ntibus erubescant, least otherwise words without deedes be not able to holde vp their face, but forced to blush for shame: therefore also said Bernard, then shalt thou make thy voyce powerfull vnto others, if thou make it knowne that thou hast perswaded thy selfe of that whereof thou wouldst perswade others. Valid [...]r Ber. in Cant. serm. 59. enim vox operis, quam oris, for the voyce of the worke is stronger than the voyce of the word. Hee that is not a ser­uent Disciple of I [...]sus Christ, shal neuer be a faithfull Doctor of the Church of Christ: and this for a warning for Prea­chers.Caluin.

Debters. Of this it is euident that the doctrine of graceChrist hath freed vs from all other seruice that we might be bound to his owne. 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 halfe so much of­fend him as the licentiousnesse of bastard Christians, who wil sinne the more freely because Christ hath suff [...]red for sinne: they heare that a man is not iustified by good workes, andRom. 3. 28. therefore being deceiued by Sathans Sophistrie, they cease to doe well, not considering that good works must proue we are sanctified, and sanctification must proue that we are iu­stified. In the second verse the Apostle said that Christ hath freed vs from the Law of sinne, and here he saith, that he hath made vs debters to righteousnesse: these are not contrary, they agree very well together, he hath loosed vs from the seruice of all other Masters, that he might bind vs the more straight­ly to serue himselfe.

And indeede if Christ commaund vs, as hee ought, noHe is a seruant of seruants, who is not the seruant of Christ Iesus. Ambrose. 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 d [...]minos habet qui vnum non habet? O how many Lords hath that man vvho hath not Christ to be his Lord? assuredly there is no thing which will not vsurpe superiority 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 th [...]u 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 liberty wee 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 wee 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, but specially now weeWe are bound to do God ser­uice by two great bands especially. 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 viney [...]rd, and eates not of the fruit 1 Creation. 1 Cor. 9. 7 thereof? or who feedeth a flocke, and eates not of the milke of the fl [...]ck [...]; No man begets sonnes and daughters but he will be honoured of them, he that hyreth seruants, requires ser­uice of them; yea Balaam wil be offended if his beast serueIt is a shame that man craues that of his in­feriours, which he giues not to his superiour. 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 vn to the Lord our Supe­riour which wee craue to our selues from our Inferirours? The Lord hath made vs, wee made not our selues; his hand hath formed and shaped vs: the life we haue we holde it of him; we can not abide a moment longer in this house of our earthly tabernacle than the Lord 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 whom we giue the smallest things, shall we not much more giue seruice vnto GOD, from whom wee receiue the greatest;2 Redemption: here consider first, that we are bought seruants.

The other is the bond of Redemption. Wherein we are 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 wee should serue him. Ye are bought (saith the Apostle) with a price, therefore 1 Cor. 9. 20. glorifie God in your bodies, and in your spirits, for they are Gods. And againe, wee are redeemed, not with corrupt [...]ble things, as gould and siluer, from our vaine conuersation, but with the pre­tious 1 Pet. 1. 1. 8. bloud of Christ, as of a Lambe vnspotted and vndefiled: we should not therefore liue as seruants of men, farre lesseThat which cost Christ full deare, men sels good cheape. as seruants of Sathan and sinne, 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, but alsoSecondly, Sworn seruants 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 haue com­municated at his holy Table. Whereof it is euident that they who haue giuen their names to Christ, and yet liue licenti­ously, walking after the flesh, are for-sworne Apostates, guiltie of persidie, and of foule apostafie and desertion from Iesus Christ.

And thirdly, not onely are wee bought and sworne, butThirdly, wee haue receiued wages before hand for ser­uice to be done 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, whose wages we haue receiued already. It may be saide to euery one of vs, which Malachie in the name of the Lord, spake to the Leuites of his time, who among you shuts the dore of the temple, or kindles a fire vpon Mal. 1. 10. my altar 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 thankes 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 hath promised vs, I speake onely 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 therfore [Page 163] we are content to receiue the Lords pay, let vs neuer refuse to giue the seruice of our bodies and spirits vnto him.

But alas, is not this the common sinne of this generation,But many re­ceiue that from the true God, which they re­turne not to him but sacri­fice to Idols. Hos. 2. 8. to receiue good things out of the hand of God, and with them to sacrifice vnto other Gods, to vvhom 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. The couetous man as riches encrease doth hee not set his heart vpon them though with his tongue hee denie it? doth hee not say within himselfe, that which Iob protested hee would neuer say to the wedge of Gold, thou art my confi­dence? The glutton when he hath receiued from God abun­dance of Wheat, Oyle and Wine, though he know the com­mandement, be not filled with wine wherein is excesse, but be Eph. 5. 18. 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 sacriligiously also abused to the making vp of Baal, or some other Idoll abhominable to God, for which it is most certaine that the moe wages these Atheists haue re­ceiued for doing seruice to God, which they neuer did, the more fearefull plagues and stripes from God shall be dou­bled vpon them.

Againe; we marke here that there is a double debt lyingA double debt lying vpon vs, the one the debt of sinne which we must seeke to be for­giuen, the other the debt of obedience, which we must seeke to performe. vpon vs, the debt of sinne, and the debt of obedience: vvee are freed 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 seeke Gods dis­charge, Lord forgiue vs our debts: and indeede as euery day we contract some debt, so it is great vvisedome by daily repentance to sue the discharge of it: for they who neglect to do it, their debt multiplies vpō 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, wherein 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 we must in all humility craue Grace of God, that we 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 vve 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 comfort, first the Lord dealeth with vs as a louing liberall1 The Lord to whom we owe it, giues vs wherewith to pay it. 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, so may we all, whatsoeuer wee giue vnto the1 Chron. 29. 14. Lord, wee haue it of his owne hand. Secondly, the Lord2 He accepts for a time part of payment. our God is so gracious that hee is content to accept part of payment at our hand, till wee be able to doe better, if our faith be but like the graine of Mustard-seede, yet if it be true, the Lord will not despise it; though our repentance be not perfect and absolute; though our prayers be vveake; though wee cannot doe the good that wee would, yet the good that wee doe is accepted at his hands through Iesus Christ. And thirdly, wee haue this comfort, that the more3 The more wee pay of this debt the more wee are able to pay. wee pay of this debt of obedience, 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 we 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 work in vs a delight to pay that debt which wee owe vnto the Lord.

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

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

To liue. Wee haue heard that wee are debters: now haueOur life should declare whose Seruants and debters we are▪ Philem. vers. 19 wee to see wherein wee are debt-bound. Wee owe to the Lord not onely those things which are ours, but (as sayeth Paul to Philem [...]n we owe him our selues also. Euery mans life must declare who it is whom hee acknowledgeth for a Superiour, and vnto whom hee submitteth himselfe a debter. Shew me (saith Saint Iames) thy Faith by thy workes, Iam. 2. 19. Mal. 1. 6. shew mee (saith Malachie) thy Father by thy Sonnely reue­rence toward him; let me know thy master by thy obedi­ence and the attendance thou giuest him. As C [...]sar: mony is discerned by his image and superscription, so the Chri­stian is knowne by his conuersation: hee walkes after the Spirit, and by his deedes more then by his words, hee dis­claimeth the gouernement of the flesh. But surely as Ch [...]i­s [...]stom [...] complained of bastard professors in his time so may wee in our time of many to vvhom wee are ambassadoursAn accusation of the carelesse Christians of our time. in Christs name, wee haue more then cause to feare we haue bestowed labour vpon you in vaine: for I pray you, what part of your liues giues sentence for you and proues that ye are Christians? shall wee iudge by the place which ye de­lightChrisost. in Math. most to frequent; are there not many among you oft­ner in the Tauerne then in the Temple▪ silling your belly intemperately at that same time wherein the Sonnes and Daughters of the liuing God, are gathered together into their fathers house, to be refreshed with his heuenly Manna? [Page 167] Shall we iudge you by your garments? doe they not in many of you declare the vanity of your minds? if we estimate you according to your companions, what shall wee thinke but that ye are such as those are with whom ye delight to resort? ye sit in the seat of scorners, if thou seest a theefe thou runstPsal. 50. with him, and art partaker with the adulterers. If wee try you by your language, yee shal be found vncircumcised Phi­listims and not holy Israelites: for yee haue learned to speak the language of Ashdo [...], ye speake (as Micah complayned ofNihe. 13. 26. Micah. 7. 3. the wicked in his time) out of the corruption of your soule, making your throat an open sepulchre, yee send out the stinking breath of your inward abhominations, by your euill and vncleane speeches ye corrupt the minds of the hea­rers. And thus seeing euery part of your life giues sentence against you▪ as a cloud of many witnesses testifying that yee are vncleane; what haue yee to speake for you, to proue that yee are Christians? shall your naked word be sufficient to do it? no certainly, for against it the Lord Iesus hath made ex­ception before hand, Not euery one that saith Lord, Lord, shal Math. 7. 21. enter into m [...] kingdome: your works must be your witnesses, and your deeds must declare who it is to whom ye acknow­ledge your selues seruants and debters.

Not to the flesh. Sometime the flesh signifies the body,It is a difficult thing so to nourish the body, that we nourish not sinne in the body. and in that sense we are debters vnto it: for the couenant (saith Bernard) which the Lord hath bound vp betweene the soule and the body, is not to be broke at our will, but at the Lords will; and in the meane time we are bound to nourish it: but the flesh here is put for the sinfull lusts of the flesh, and so we are not debters vnto it: Take no thought Rom. 13. 14. for the flesh to fulfill the sinfull lusts th [...]reof. But alas, the cor­ruption of our nature is so great, that without great circum­spection we cannot nourish the body, vnlesse wee also nou­rish sinne in the body: many vnder pretence of doing duty to the one failes in the other; so they pamper the body, that they quench the spirit; ouercome with gluttony they are not able to pray. VVee are vvith the godly to keepe a meane [Page 168] betweene these two extremities: as a ship if it be ouerladedDiscipline whereby wee beat downe the body would neither be too strait, nor too remisse. is easily ouerwhelmed by the water, or if it be too light and not ballassed is easily driuen out of the due course by the winde: as a horse if he be hungred cannot serue his Master, or if fed aboue measure waxes insolent, and kickes against his rider, so is it with the body; neither would it be so weake­ned that it be not able to performe the works of ChristianEphra. Syr. lib. 1. cap. 9. duty, neither yet so pampered that it become a burthen to the soule, and an impediment to spirituall exercises. But in this age we neede not greatly to admonish men of the oneBut most men faile in exces­siue pampering the body. extremity, the debt men owes vnto their bodies, is payd with a large measure, and running ouer, it is not onely serued to necessity, but so ouercharged with superfluity, that often­times it loathes and abhorres those aliements, by which it liues; the soule in the meane time put to a sober dyet, left fa­mished, without any morsell of heauenly bread, whereby it should be refreshed and strengthened: whereof it comes that the lusts of the flesh waxe strong, and the life of the spirit wonderfully decayes.

Though the other member of the opposition be not hereMany Lords striuing for mans superiori­ty, and to haue man their ser­uant. exprest, yet it followes necessarily, wee are debters to the spirit. And so wee may gather of these words, how there are sundry Lords striuing for the superiority of man. The World with her pleasures allures man to follow her, but pretend what shee will, in truth her word is decip [...]ra. The flesh would haue man a seruant to her lusts, she wants not her baytes wherewith to beguile him, but in truth her word is infi [...]iam. Sathan strongest of the three vsurpers, superiority ouer man, hee craues that man should fall downe and wor­ship him, hee wants not promises enough, faire in show, but in truth his word is interficiam. Iesus Christ our lawfull Lord he also cals vpon vs, and exhorts vs to serue him, hee hath life in the one hand, durable riches and honour in the other, and in truth his word is r [...]ficiam, I will refresh you. Now in this strife to whom shall we yeeld our selues, but vnto him who cryes reficiam? Let vs therefore say with Dauid, O Lord [Page 169] no wight can make title to me but onely thou: all others that ex­actPsal. 119. 94. But forsaking the rest, wee should yeeld our selues ser­uants to Christ and why? any seruice of vs are but vncouth Lords, to whom we are not oblieged▪ they are but tyrants, striuing to oppresse vs: C [...]rtant in me, de meipso, cuius potis [...]m [...]m esse videar, they striue (saith Bernard) within me, about me, to which of them chiefly I should seeme to appertaine: but O Lord Iesus I am thine▪ I haue no King but thou, come therefore and raigne in mee, and remoue these offences out of thy kingdome: happy are they who can so render themselues to the Lord, for in the houre of death, what is it that men craues more then that the Lord Iesus should acknowledge them for his? who will not in that houre beg that mercy at the hands of God, Lord receiue my Spirit? but assuredly if thou yeeld it not to him in life, when he requires it, he shall not receiue it from thee in death, when thou wouldst tender it to him. [...]he Lord graunt that in our whole liues wee may acknow­ledge our selues as debters of daily seruice vnto him, so shall the Lord in death welcome vs as his faithfull seruants, and receiue vs into his rest

THis word of the Lord pronounceth beforeThe Apostle stands here as a messenger of mercy with a sword in his mouth to terri­fie men from the way of death. hand vpon you who liue after the flesh a con­demnatorie sentence, yee shall dye: which how euer yee esteeme to be light when you heare it, yet yee shall finde it heauy vvhen it shall be executed vpon you To you againe who mortifies the deedes of the body by the spirit, there is here pronounced an ab­soluatorie sentence, yee shall liue: vvhich in the end shall yeeld you comfort surpassing all that the pleasures of sinne, or gaine of vngodlinesse, can afford vnto you. As that Che­rubin therefore stood in the entry of Paradise with the bladeGen. 3. 24. [Page 170] of a shaking sword, to keepe Adam from the way of theNot like that Cherubin a mi­nister of iustice to hold Adam out of paradise. Tree of life: so the Apostle stands here betweene vs and death, with a sentence like a two edged sword in his mouth, to keepe the sonnes of Adam as farre as hee can from the way of death: the one stood as a minister of Gods iustice, the other stands as a messenger of mercy. The Lord hath sworne by himselfe, as I liue, I desire not the death of a sinner, Ez [...]. 18. 32. but that he should returne and liue: he iustifies his word by hisBoth the word and deed of the Lord declares that he craues not the death of a sinner. deed, in that in all ages of the world he hath sent out messen­gers to warne them to goe by the way of death: so that now if any man perish it is because he stops his eares at the war­ning of the watchman of God: for thou canst not say but Moses and the Prophets, Iesus Christ and his Apostles and Preachers, haue met thee in the way of thy sinne, and war­ned thee many a time, by the word of the Lord, that if thou walke on that way, thou shalt assuredly dye, where thou pas­sing by them all, rushest headlong after the lusts of thy flesh, and so thou perishest, and thy blood shall be vpon thine owne head.

As the Apostle to the preceding exhortation annexed an argument a debito, from that which we are bound to doe, so now hee subioynes another argument, partly a damno, from the losse wee incurre if wee doe it not, in these words, if yee liue after the flesh, yee shall dye, and partly a commodo, from the vantage we shall reape if we doe it, in these words, if yee mortifie the deedes of the body by the spirit, yee shall liue. If wee were such men as wee should be, the former exhor­tationThat the spirit of God vseth threatnings, is an argument of our rebelli­ous nature. taken from honestie and dutie vvere sufficient to moue vs, but in that the spirit 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, and because of our corruption wee haue neede to beThe vvord should be vsed as milk to some as salt to others seasoned with the other: to both these ends should Prea­chers vse the vvord 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, whereinBut now men cannot abide the rebuke of Gods word. 2 Tim. 4. 3. Amos. 5. 10. 1 King. 22. 8. the itching eares of men cannot abide wholesome doctrine, they hate him that rebukes in the ga [...]e, as Achab hated Mi­caiah to the death, because hee prophecyed no good vnto him, that is, hee spake not according to his phantasie, but warned him faithfully of the iudgement which afterward came vpon him: so the hearers of our time can abide no teachers but such as are after their owne lusts; but alas, they are foolish, for are not my words good to him that walkes vp­rightly Micah. 2 7. Aug. ser. 1. (sayth the Lord.) Aduersarius est nobis, quamdiu su­mus & ipsi nobis, quamdiu tu tibi inimicus es, inimicum habe­bis sermonem De [...]; the word of God is an aduersary to none, but such as are aduersaries to themselues, neither doth it condemne any but such as assuredly shall be condemned of the Lord, vnlesse they repent. Stop thine eare as thou wiltZach. 7. 11. 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 sinnes, by the cryes of the watch-men of God, for vndoubtedly a fearefull and painfull 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, warnes vsEither we must slay sin, or sin shall slay vs. that a necessitie lyeth vpon vs to mortifie our sinfull lusts, 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 whereby we liue: here is a wholesome preseruatiue against sinne, if at euery occasion wee would carry it in our minde, wee would make no doubt to put sinne to the death, that our selues might liue. For alas, what pittifull folly is this, wee hate them that pursues our bodily life, wee eschew them by all bodilyAug. detemp. serm. 29. meanes, wee hate the oppressours that spoile vs of worldly [Page 172] goods: onely wee cannot hate Sathan to the death, who seekes by sinne to spoyle vs of eternall life.

That same Commandement which was giuen to Adam Euery sin is to vs the forbid­den Tree. and Euah, if yee eate of the forbi [...]den 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 wee meddle with it, we shall finde no better fruit then that whichMen seeke on it that fruit which they shall not finde, and finde on it that fruit which they would not haue. Adam found on it before vs; there is a fruit vvhich 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 shal finde it. Bitter death growe [...] vpon the pleasant Tree of sinne, for the wages of sinne is death, albeit there came no word from the Lord to teach this, former experience may confirme it: for what fruit haue we this day of all our former sinnes, but a guilty conscience which breeds vs much terror, accusing thoughts, and an­guish of Spirit?

It is therefore a point of great wisedome to discerne be­tweeneGreat wisdome to discerne be­tweene the de­ceit of sin, and fruit of sinne the deceit of sinne, and fruit of sin: before the action, Sinne is In [...]micus blandien [...], a slattering and laughing enemie: in the action, it is dulc [...] venenum, sweet poyson, but after the action, it is Scorp [...]opungens, a pricking and biting Serpent. Hee that would 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 vvhich that sinne hath left behind it, let him learne to beware of the smiling countenance of the other, which will no lesse wound him the second time vnto death, if so be he embrace it. Most properly may the pleasures of sinne beSinfull lusts compared to the streame of Iordan. compared to the streames of the riuer Iordan, which car­ryeth away the fish swimming and playing in it, delighted with such pleasures as are agreeable to their kind, euen till it deuolue them into the salt sea, where incontinent they die: euen so in the vvicked inordinate concupiscen [...] is as a [Page 173] forcible streame which carryeth away vvith it impenitent men, playing and delighting themselues in their lusts, till at length they fall into that lake, vvhich burneth vvith fire and brimstone, out of the which there is no redemption for them.

The perishing pleasures of sinne are payd home withAnd to the l [...] ­custs with wo­mans haire, Li­ons teeth, Scor­pions taile. Basil. in verb. Mos. attende tibi. euerlasting perdition, 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 [...]o, & aeterna verecundia: it is the deuouring Locust of the bottomlesse pit, which hath haire like a woman, teeth like a Lyon, and a tayle like a Scorpion: miserable are they who are blinded with it; they may sleepe in their sinne, but theirCirill. catech. 2. damnation sleepes not, though their heads be laid downe, like the Kine of Bashan to drinke in iniquity like water, yet2 Pet. 2. 3. 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: Hee that so­weth Gal. 6. 8. to the flesh, of the flesh shall reape corruption: but hee that soweth to the Spirit, shall reape immortality and life. As noThis life is a thorow-way or middle pas­sage, eyther to heauen or hell. 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 darknesse; he who goes on in it without returning shall out of all doubt, vvhen 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, pers [...]uering to the end, shall enter at last into that Pallace of Glory, which is the Paradise of God. Salomon saith, that where theEccles. 11. 3. tree fals there it lyes, and experience teacheth vs that it fals to that side on vvhich the branches thereof grow thickest, if the greatest growth of our affections and actions spring out after the Spirit, out of doubt wee shall fall to the right hand, and shall be blessed: but if otherwise thy affections [Page 174] grow downward, and thou walke after the flesh then assu­redly thou shalt fall to the left hand, and die in sin vnder the curse of God.

But seeing they who walke after the flesh are dead already,They who liue in sin are dead, and yet a worse death abides them in hell. how saith 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 who liue in their sinnes are dead already wee shewde before: for sinne is that vnto the soule of man, vvhich fire and vvater 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, vvherein they shall not onely liue depriued of life, wanting all sense, yea and 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 be dead in sinne, and depriued of the fauour of the Creator, yet the vaine comforts of the creatures doth so betwitch and blinde them, that they know not how wretched and miserable they are, but when the last sentence of damnation shall be pronounced vpon them▪ they shall not onely be banished from the presence of God into euerlasting perdition, where the fire of the Lords indigna­tion shall perpetually torment them, but also the comfort of all Gods creatures which now they haue shall fo [...]sake them. The least degree of their punishment shall be a feare­fullThe least de­gree of their punishment shall be a feare­full famine of all worldly comforts. Ioel. 1. 12. Reu. 18. 14. famine of 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, and yet a more fearefull death abideth them.

Therefore the spirit of God to expresse the fearefulnesseWhy that se­cond death is called a wrath, and a wrath to come. of that second death, he calleth it a wrath, and giues it these two titles: first, hee calleth it a vvrath prepared by God. Salomon saith, the wrath of a King is the messenger of death, [Page 175] what then shall we say of the wrath of God? Secondly, he cals it a wrath to come, to teach vs that it farre exceedes all that wrath that we haue heard or 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, both the place, the vniuersality, and the eter­nityThe place of the damned shewes the greatnesse of their iudge­ment. Reu. 21. 8. Esa. 30. 33. of their punishment serues to let vs see, if wee looke to them how horrible this death is which here is threatned a­gainst them who liue after the flesh As for the place, it is cal­led the winepr [...]ss [...] of the wrath of God, the lake that b [...]rnes with [...]ire and brimstone, Tophet prepared of old, deepe and large, the breath of the Lord, like a riuer of brimstone, [...]oth kindle it. It is that great deepe which the damned spirits themselues abhor, they know it to be the place appointed for their torment, all that they craue was onely that the Lord would not send them thether to be tormented before the time. It is called [...], a place wherein is no light to see, therefore Iude called it blacknesse of darknesse, and our Sauiour called it vtter dark­nesse: Iude verse 6. Mark. 9. 48. 1 Pet. 3. 19. Math. 5. 22. there is in it a burning fire, but without light, a gnaw­ing worme without rest. Saint Peter cals it a prison, and our Sauiour cals it Gehenna, for the horrible scrieches of them who are burnt in it and the vile and stinking filthinesse wher­with it is replenished.

And as for the v [...]uersality of their paine. It is certaineThe vn [...]uersa­lity of it: No­thing in man shall be with­out paine, & all Gods plagues shall concor to punish him. 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 be 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, how intollerable vvill that paine be? he who now is payned with the tooth-ach, takes some comfort when he sees another tormented with the collicke, and he also if he 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 feet yea the whole man shall be racked vpon the tor­ments of Gods wrath, and that not with 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 the punishment of the damned.

But yet the eternity of that paine doth still increase theThe eternitie of it. horrour thereof, there shall be no end of their punishment. their fire shall neuer be quenched, their worme shall neuer dye, they shall seeke death as a benefite, and shall not finde it. The fire of Sodome was ended in a day; the deluge of water that drowned the originall world, lasted but a yeare; the fa­mine that plagued Aegypt lasted but seauen yeares; the cap­tiuity of Israell was ended in seauenty yeares; 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, while he saith, if yee liue after the flesh yee shall dye. The Lord giue vs wise and vnderstanding hearts, that wee may ponder it according to the waight thereof, and it may be to vs a liuely voyce of God, to prouoke vs to slee from that fearfull wrath which is to come.

But if yet mortifie, &c. Here followes the other memberIn the most re­generate there is some thing that needes to be mortified. 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 hee exhorts them to a further mor­tification of the lusts of the flesh, which were superfluous if there were nothing in them that needed to be mortified: then we see clearely, which wee may also feele in our selues, that so long as wee liue in the body, there is euer some re­manent life of sinne, which wee haue neede to mortifie and put out. In this battell we must sight without intermission, [Page 177] till we haue gotten the victory: for who can say that he hath in such sort [...]ut away his superfluities, that there remaynes nothing in him which hath need of reforming: beleeue me when they are cut off they spring, when they are chasedFor out of the stony rocke springeth noy­some weedes. 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 hard [...]r, (sayth Cyrill) than the Rocke, yet in theCyril. 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 buf­fered by Sathan; and sinne which hath fastened their roote in him sends out her inordinate motions and affections, a­gainst which hee hath neede to fight continually.

But here it is inquired, how doth the Apostle requireThat which God works in vs he call [...] it our worke. 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 vvorkes which the Lord workes in vs, hee is content to as­scrib [...] them to vs, and calles them ours. Of our selues weePhil. 2. 12. must say with the Apostle, we are not sufficient of our selues Therefore we should be hum­ble and giue God the glory to thinke so much as a good thought, our sufficiencie is of God, and it is hee who worketh in vs both the will and the deed: so hee workes in vs that he makes vs through his grace wil­ling workers with 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 abundance of siluer and gold, and other mettels which hee had prepared for the house of God, hee concludes in the humilitie of his heart, what am I O Lord, and what is my people, that wee should be 1 Chro [...]. 29. 14 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 when wee 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, wee should neuer haue giuen to thee obedience.Presumptuous opinion of Me­rit damned.

Let therefore the presumptuous conceit of Merit yet againe be farre from vs, seeing the good which wee doe is debt, and is done also by the spirit of the Lord in vs, let vs reserue the glory thereof vnto him. Quaere d [...]na mea, non Aug. de verb Apost. serm. 2 m [...]rita tua, qu [...]a si ego quae [...]er [...]m m [...]rita tua, non v [...]nires ad dona mea: seeke my gifts (saith Augusti [...]e, speaking in the name of the Lord) not thy merits, for if I should seeke th [...] merits, thou shouldest neuer be pertaker of my gifts. When the Apostle Sant Paul had reckoned out how hee1 Cor. 15. 10. had laboured more aboundantly in the worke of the ministerie, then all the rest of the Apostles hee subioynes as it were be correction, yet not I, but the grace of God in me: learning vs when we 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, nihil aliud coronat nisi dona sua▪ he crownesAug. hom. 14 no other thing but his owne gifts: if by promise he bindes himselfe a debter vnto vs to giue vs a reward, debitor factus Aug de verb. Apost. ser. 14. est nobis, non aliquid a nobis accipiendo, sed quod ille pl [...]cuit promittendo, he is become a debter vnto vs, not by receiuing any thing from vs, but by promising 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.A tryall of our Mortification.

Mortifie, &c. Seeing the first part of our sanctification is called mortification, we are to consider how in this word there lurkes a rule, whereby euery man may try how farre forth hee hath profited in sanctification, we 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 hee 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 prais [...] 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 Ba­sil [...]) being dead is seperate from those with whom hee was conuersant before, so hee who is mortified is instantly sun­dred in his affections from those who befo [...]e 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 [...]e the vnrighteous deedes of the wic­ked, which were wont to be vnto him the matter of his sport and laughter.

Therefore doth he wish, and so should we, that we mightDeath to sinne takes not life away but re­stores it. alwayes die this kinde of death, foelix m [...]rs quae alienum facit hominem ab hoc saecul [...], certainly it is a happy death which alienates, and turnes away the heart 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 worldly authority 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 shee frowne vpon vs, are wee not cast downe? and this our great vveaknesse proceedes onely from the strength of sinne in vs: this lets vs see vvhat cause we haue to be 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 vvord of Mortification, vvee learne that the vvorke of our Sanctification, is a vvorke of [Page 180] difficultie, not accomplished without labour, paine, and do­lour,Sanctification is a worke of difficulty, for it is a birth, a death, a cir­cumcision, &c. for it receiues these three names, as to be called, Mor­tification, Regeneration, and Circumcision. As no birth, no death, no cutting off the flesh can be 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 she 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 finde therewith a sundring of their affections from their old sinnes, be troubled; for these are but the dolours 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. Nature will not destroy our sinfull lusts,The knife by which beastly lusts are slaine to be sacrificed. they are mortified by the Spirit of Christ, and therefore wee are to nourish & entertaine this Spirit, by the meanes before prescribed. As those Beasts which were 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, before they can be presented acceptable sacrifices toMac. hom. 1. the Lord our God.

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

IN this Verse the Apostle subioynes a confir­mationHe proues the l [...]st part of his preceding ar­gument. of his preceding argument: in the last part thereof hee hath said, If yee mortifie the deedes of the body by the Spirit yee shall liue: now hee proues it. They who mortifie 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, heyres 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 opera­tionThe operation of the Spirit is eyther vniuer­sall, extending to all his crea­tures, of the spirit this is, which distinguisheth the Sonnes of God from other men. The operations of the Spirit are di­uers; hee hath an vniuersall operation, by which he workes 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 182] this is also diuers: for first all skilfull and cunning workingOr speciall, and this is manifold of Artificers is a certaine operation of the Spirit: therefore is it that Beza [...]eel is said to be filled with the Spirit of God,Exod. 31. and these cunning men to vvhom the Lord directs Moses, Cunning wor­king of Artifi­cers is of him. Exod. 28. 2. Gifts of go­uernment are of him. for the making of Aarons holy garments glorious and beautifull, are said there to be filled of the Lord by the Spirit of wisedome: but this is not his operation vvhereby the sonnes of God are discerned. Secondly, all gifts of go­uernement are of the operation of this Spirit: in this sense it is said, that the Spirit of the Lord came vpon Saul, vvhen of a common man, God made him a kingly man, meete for gouernment; and so also God tooke off the Spirit vvhich was vpon Moses, and communicated it to the seauentie Elders. Thirdly, prophecying and preaching is an opera­tionProphecying and preaching are also of him. Numb. 24. 1. 1 Cor. 12. of the Spirit, therefore saith Moses of Balaam, when he prophecyed, that the Spirit of God came vpon him: and the Apostle teacheth vs that there are diuersities of gifts, but one and the same Lord; diuersitie of administrations, but the same Spirit; diuersitie of operations, but God is the same who workes all in all: for to one is giuen by the Spirit, the word of wisedome, to another the word of knowledge, to another the gift of healing, to an other the operation of great workes, but none of these are the operations whereby the Sonnes of God are to be discerned; seeing all these hee vvorkes also in the wicked.

We are therefore more particularly to consider how isAnd these for­mer are cōmon to the wicked, but he hath a singular opera­tion in the godly, whom he leads. it that this Spirit leades the Sonnes of God: the auncient Fathers expresses it in two words, hee leades vs m [...]nendo & monendo, that is, by informing our minde with his admoniti­ons; and inclining our harts with his motions: for the holy spirit leades vs not like vnto blinde men, vvho are led by their guide a way vvhich they know not themselues, but he opens our eyes, and lets vs see a farre off our heauenly1 Monendo. by informing their mindes. Canaan, and Ierusalem vvhich is aboue, for he that neuer saw the Lord, how can hee follow him, or how can he for­sake the doung of the earth, who hath no eyes to discerne [Page 183] those excellent things which are aboue? This illumination of our minde is the first beginning of our saluation, there­fore the Apostle praying for the Ephesians craues, that the Ephes. 1. 18. Lord would lighten the eyes of their vnderstanding, that they might know the hope of their calling, and the riches of that glo­rious inheritance prepared for the Saints. He prayeth also for the Philippians, that they may abound more and more in know­ledge, and in all iudgement, whereby they may discerne things that are excellent. And for the Collossians, that they may be filled with the knowledge of the will of God, and of spirituall vn­derstanding, teaching vs also to remember it in all our pray­ers, as a most necessarie petition.

And after that the spirit of God hath opened the eyes of2 Mouendo by alluring their hearts. his children, and carried them vp with Moses to the top of Pisgah, that is, by heauenly contemplation giuen them some sight of Canaan, then he also moueth their hearts, making them cheerefull, willing, and resolute to walke toward it, for hee drawes vs not against our wils, but makes vs willing to follow him. It is true he giues also to the wicked some taste of the ioyes of the life to come, but he changeth not their hearts; they haue some new sights of it, but retayne their old affections, they like it also, but will not redeeme it so deere (as they thinke) as with the losse of their carnall plea­sures in this life: but to the godly with the new minde, he giues them also a new heart, hee inflames them with so fer­uent a loue of those things which hee had letten them see, that they are content to renounce the world, and accoun­teth her best things to be but doung, so they may obtayne the Lord Iesus, and be made partakers of the high prise of the calling of the Saints of God.

And beside this, he doth in such sort conduct vs that hee3 By remouing al impediments out of the way which may hinder vs to follow him. remoues euery impediment out of the way which may hin­der vs: when hee carryed his people Israel by his strength to his holy habitation, O what impediments was in the way I the red Sea, the waste Wildernesse, the riuer Iordan, Pha­raohs horsemen and chariots pursues them behinde, to draw [Page 184] them backe againe; seauen mighty nations of the Canaanits are gathered before them to resist them and hold them out of Canaan, but the shepheard and leader of Israel steps ouer all these impediments, as if they had not been 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, hee prepared a way for them in the Wildernesse, hee commanded the mountaines to be made low, and the vallies to be exalted, he commanded the crooked to be straight, and the rough places to become plaine, and it was done. This is for our comfort, the LordComfort. 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 hee 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 wee see the goodnesse of the Lord in the land of the liuing, and ouer all our enemies shall be more than conquerors, through him that loued vs, and hath ta­ken vs into his owne hand, to leade vs to that inheritance which he hath prepared for vs.

For it is manifest, that both the beginning, progresse, andThe beginning progresse and perfection of our saluation is from him. 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 had quickned vs, he gouernes and leades vs, and worketh continually in vs till he perfect vs. Thus is hee the Heb. 12. 2. author and the finisher of our faith, and all the glorie 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, wee wander from him, and weary our selues inIn that we can not walk with­out a guide, we are warned that we are but babes. Acts 8. 30. 31. the way of iniquitie.

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 Philip, 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 hee commands vs to walke in his way, how can wee O Lord that are but children andIt is good reli­gion to turne Gods precepts into prayers. Psal. 43. 3. Psal. 143. 10. 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, let them lead mee, 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 vvould 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 hee would not goe one foote further except the Lord went with him: and certainely if wee knew the manifold in­conueniences, whereinto we shall fall if the Lord forsake vs, wee would neuer enter our feete into that way, wherein we saw not the Lord going before vs in mercy to leade vs.

Our life on earth should be ordered as was the life ofWe ought to follow our guide as Israel did the Lord in the wildernes. Israel in the wildernesse, the Lord vvent 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 vvent, they fol­lowed, vvhere the cloud stood, they camped: thus the Lord led them by two and fortie stations, fortie yeeres in the wil­dernesse, though Canaan vvas 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 vvalking vp and downe this Wildernesse. Let vs possesse our hearts 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 feet, and that his holy spirit be our guide to lead vs in this righte­ousnesse: then shall we be sure of a happy end of our iour­ney, when we liue not as vve list, but vnder the gouernment of the holy Spirit; vvhen our rising and lying downe, our [Page 186] resting and remouing, and all the actions of our liues are gouerned by his direction.

As many as are led by the spirit. If all were led with theAll that pro­fesse Christ are not led by his spirit. spirit of God, the Apostle would not vse this distinction: so many and no more are the sonnes of God, as are led by the spirit of God. The name and dignitie of the sonnes of God doth not belong to all men who are the Lords by cre­ation, nay not to all those who are his by profession: As in the Arke of Noah there was a cursed Cham and a blessed Sem, as in the schoole of Christ a traiterous Iudas, and a be­loued Iohn, so are there many in this mixed fellowship of the visible Church, who by outward profession, pretends the stiles and priuiledges of the sonnes of God, but are not of the Israel of God, belongs not to the adoption. Thinke it not therefore sufficient that yee are gathered to the fellow­ship of the visible Church, but consider what place yee doe possesse in it. I wish from my heart that none among vs all vvere in this barne-floore of Christ like vnto chaffe, for it will be cast out, and burnt with vnquenchable fire; but that wee may all be found to be that good Wheat, vvhich shallMath. 3. 12. b [...] gathered into the Lords garner: it is indeede a great be­nefit that vvee are brought to the fellowship of the visible church, which is (so to cal it) the out [...]ermost chamber of the house of God, but onely blessed are they who are led by the spirit farther in, to that secret chamber, where God shewes his familiar presence, and vnto which none are admitted, but they who are of the communion of Saints.

And as for them who are not led by this spirit of grace,What spirit leads the wic­ked. Esay 29. 10. Hos. 4. 10. it is certaine they are miscarried by another Spirit. Concer­ning their minde, the spirit of slumber couers their eyes that they cannot see, and concerning their hart it is misruled by the spirit of fornication, which causes them to erre, and goe a whooring from God: thus are they led not as [...], brought to the Lord in a peaceable manner, whereof I haue spoken, but as [...], driuen violently and carried away from the Lord, ouerhaled with the furie of their [Page 187] affections, snared of the Diuell, and taken of him at his will,Acts 7. 51. Esay 63. Ezech. 13. 3. resisting the holy Ghost, yea vexing the holy spirit of the Lord. O miserable and vnhappy condition, fearefull is the vvoe that lyes vpon those who follow their owne spirit: let vs therefore take heed to our selues, our wayes vvill de­clare vvhat spirit is our gouernour. What made Caleb and Ioshua trust in the Lord, and rest on his word, vvhen all Israel murmured against him, prouoked him to anger, and compelled him to sweare that they should neuer enter into his rest? what made them constant in so great a desertion? the Lord declares it himselfe, but there was another spirit in Numb. 14. 24. my seruant Caleb, saith the Lord. Certainely they who are led by the spirit of the Lord will wait vpon him, and follow him, albeit all the vvorld should forsake him: but as for those who wanders from the Lord in the way of iniquitie, their deeds makes it manifest they are led by the spirit of errour.

Last of all, we learne here that all the sonnes of God areAll the sonnes of God are par­takers of his spirit. pertakers of his spirit, there is but one song among all those thousands triumphant in heauen that followes the Lambe, and there is but one spirit in all these militant vpon earth, that followes the Lord. Earthly fathers were they neuer so wise and holy, doe not alway beget wise and holy children, regenerate Adam hath wicked Caine for his eldest sonne, faithfull Abraham hath faithlesse Ismael, godly Isaac brings out prophane Esau, religious Ezekiah begets idolatrous Manasses, but the Lord our God whom so euer he begets he communicates vnto them his owne spirit, and transformes them into his owne Image: and therefore they are conuin­ced to be shamelesse lyers who in their deedes, shew forth the image of Sathan, and yet glories in vvord that they are the Children of God; they are bastards, and not the sonnes of God, for it cannot be that the Lord should beget children to any other image but vnto his owne.

THe Apostle to strengthen this former argu­ment,A three-fold operation of the Spirit in the Sons of God. sets downe a short description 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, hee is a Spirit of Adoption, working loue through the sense of Gods mercie, for he not onely makes them whom he 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 boldnes 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 vvho 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 he applyes it particular­ly to the godly Romanes, vnto whom he writeth, Yee haue not (saith he) receiued againe the Spirit of bondage vnto feare, as ye did in the time of your first conuersion; ye 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 yee feele him comforting you and raising you vp vvith 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 feare. not as if he had made them in whom he worketh slaues or bond-men, but because in his first operation hee rebukes them of sinne, in vvhom he worketh, and lets them see that bondage and seruitude vnder which they lye, vvhich works [Page 189] in them an horrible feare, but in his second operation hee is a spirit of Adoption, making them free who were bound before; comforting them vvith the sight of Gods mercie, whom before he terrified with the sight of their owne sinnes, to the one hee vseth the preaching of the Law, which dis­couers our disease; to the other the preaching of the Go­spell, which points out the Physition. As the proclaymingBy the preach­ing of the Law he discouers sin and wrath due to it, which causeth feare. Mat. 3. 10. 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, Now is the ax [...] 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 vvith the threatning, enquired earnestly what shall wee doe then that wee may be 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 vvhose 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, that the Apostle isHee is not here comparing the godly vnder the Law with the godly vn­der the Gospel. 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 vvith the first: it is true that once (saith 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 partakers of a more ex­cellent operation, hee is become vnto you a Spirit of A­doption, by vvhom yee call vpon God as vpon your Fa­ther.

For the Godly vnder the Law vvere partakers of this [Page 190] same spirit of Adoption, which we haue receiued, and wereFor they vnder the Law had the same coue­nant of grace, that we haue. Rom. 10. 5. vnder the same couenant of Grace, but it was exhibited to them vnder types and figures: for the couenant of vvorkes, whereof this was the summe, Doe and liue, being broken and dissolued in Paradise through Adams transgression, incon­tinent the Lord bindeth vp with man the other Couenant of Grace whereof this is the summe, beleeue and liue. All theRom 1. 0. 8. godly Fathers before and vnder the Law looked for life in that blessed seede of the woman, Iesus Christ, whom they beleeued was to be manifested in the flesh, and so they were saued: but as I said, they had this couenant signified vnder legall ceremonies and shadowes, which were to be abolished at the comming of the Lord Iesus, as now they are and in this respect the Apostle in that Epistle to the Hebrewes cal­leth it an old Cou [...]nant, which was to be disanulled, not in re­gard of the substance but of the manner of the exhibition thereof, for all they who haue beene saued from the begin­ning, are saued euen as we are, euen by faith in Iesus Christ, but as for that manner of exhibition by which it was propo­sed to the Fathers, it is now abolished. And this for vnder­standing of the words.

For ye haue not receiued. It is here to be obserued, that theWee are recei­uers of the spi­rit, God the giuer. Apostle calleth vs receiuers of the Spirit of adoption, for it warneth vs that God is the giuer, and that therefore wee should be humble in our selues, and magnifie his rich mer­cie toward vs, for what hast thou O man, which thou hast not 1 Cor. 4. 7. receiued? and herewithall wee are admonished to account much of those meanes by which the Lord communicateth his spirit vnto vs. The Lord might haue illuminated theThe Lord giues his Spirit by the mini­strie of his word minde of that Eunuch by the mediate working of his owne Spirit and made him vnderstand that Scripture which he was reading without an Interpreter, but it pleased him to doe it by the ministrie of Phillip: hee might in like manner haueActs. 8. communicated his holy Spirit to Corn [...]lius and his friends, but he would not doe it but by the ministrie of Peter, hee commanded therefore Cornelius to send for him to Ioppa,Acts. 10. [Page 191] where it is very worthy of marking, that in the very time of Peters preaching, the holy Ghost fell vpon the hearers: for it should moue vs to reuerence the ordinance of God. It hath pleased the Lord by the foolishnesse of preaching to saue 1 Cor. 1. 21. so many as beleeue, and so many shall beleeue as are ordayned vnto eternall life. Be content therefore to receiue saluation by such meanes as God in his wisedome hath concluded to giue it, thinke not that yee can be contemners of the word, and partakers of the spirit: if yee be desi [...]ous to receiue this spirit of adoption, reuerence this ministrie of the word, by which the Lord communicates his spirit to such hee will saue.

To feare a [...]aine, &c. It is here to be enquired, seeing noneGods adopted children are not exempted from all sorts of feare. of the children of God liues on earth without feare, how is it the Apostle sayes we haue not receiued the spirit of bondage to feare againe. That distinction of seruile and filiall feare, (by the one whereof the wicked feare God for his iudge­ments, and the godly for his mercies,) will not resolue this doubt, for the godly also feares God for his iudgements, my Psal. 119. flesh trembles for feare because of thy iudgements: otherwise the threa [...]nings of Gods word were not to be vsed to Gods children, if they were not to be feared. Wee are therefore toFiue sorts of feare. consider that there are fiue sorts of feare mentioned in the booke of God. The first, is a naturall feare: the second, a car­nall feare▪ the third, [...] seruile feare: the fourth, a filiall feare: the fist, a D [...]abolicall feare.

The naturall feare is one of the affections of the soule▪ 1 A natural feare created by God; Adam was endewed with it in the state of innocencie, and our blessed Sauiour wanted it not, of whom it is written, that when hee entred into the garden he began to be afraid. As for carnall feare, the obiect whereof is flesh,2 A carnall feare. or at least that which flesh may doe, it is a great enemie to godlinesse, and therefore our Sauiour forbids it, feare not Mat. 10. 28. them who are able to kill the body, but feare him who is able to cast both soule and body into hell fire: yet are the dearest of Gods children subiect vnto it. This feare made Abraham [Page 192] deny that Sarah was his Wife; made Peter denie that Christ was his Lord; this feare made I [...]nas refuse to goe to N [...]niuie, and made that worthy Prophet [...]amu [...] vnwilling to annoint Dauid, for he feared least Saul should slay him: yet are they so subiect vnto it▪ that the feare of God at length ouercomes in them. The third so [...]t is seruile feare, the obiect whereof3 A seruile feare. is the iudgements of God onely: and this is proper to the wicked, they feare the plagues of God, but so that they loue their sinnes, and hates and abhorres euery one that doth snibbe or restraine them in the course of their sinnes. The4 A filiall feare. fourth is filiall, so called because it is proper to the sonnes of God; they doe not onely feare him for his iudgements, but loue him and feare him for his mercy: mercy to with thee Psal. 130. 4. O Lord, that thou mayst be feared. As for the D [...]abolicall feare,5 A D [...]abolicall feare. Saint Iames sa [...]th, the Diuels know there is a God, therefore they feare and tremble; th [...]y haue receiued within them­seluesIames. 2. 19. the sentence of damnation, they know it shall neuer be recalled they seeke no mercy, nor shall they obtaine it: and the seruile feare of the wicked shall at the last end in this de­sperate feare of the damned finding themselues condemned, without all further hope of mercy, they shall tremble and feare continually.

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

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

Neither are they euen now exempted from their owneBut in the wic­ked feare of wrath once be­gun encreases till it proceede to desperate feare. feares, for albeit there were none to reproue them, their owne consciences sends out accusing thoughts to terrifie them; and if at any time they shall heare the word of God faithfully and with power deliuered vnto them, then doe they much more tremble & feare: for the word strengthens the conscience to accuse and terrifie them, but feare is both the first and last effect it workes in them; and therefore is it that being so oft disquieted with hearing of the word, as Foelix was with the preaching of Paul, they are no more de­sirous to heare it but rather hates it and abhors it, because it testifies no good vnto them, more then Micaiah did to Achab, and so they neuer attaine to this other operation of the spirit, they are not transchanged by hearing, into the similitude of the sonnes of GOD, neither receiues that [Page 194] comfort which comes by feeling the loue of God in Iesus Christ.

The spirit of Ad [...]ption, Adoption is eyther naturall orAdoption is eyther naturall or spirituall. spirituall; the spirituall Adoption is eyther of a whole Na­tion, and so the Apostle saith that the Adoption pertained to the Israelites, because the Lord chose them to be a pecu­liar people to [...]i [...]selfe; or then it is of particular men, and so it is a benefit belonging to the children of GOD onely;What naturall Adoption is. and of it speakes the Apostle in this place. Naturall Adop­tion the Lawyers define it to be, [...]ctum leg [...]imum [...]itan­tem naturam, repertum ad corum s [...]latium qui liberos non ha­bent, A lawfull act imitating nature, sound out for the com­fort of them who haue no children of their owne: but spi­rituall adoption differs farre from it, for it is a lawful act, notHow the spiri­tuall Adoption excels aboue the naturall. imitating, but transcending nature, found out by the Lord our God, not for the comfort of a Father that wants chil­dren, but for the comfort of children that wants a Father. We being by nature miserable orphanes, hauing no Father to prouide for vs, it pleased the Lord our God to become our Father in Christ, and to make vs by Adoption his sons and daughters, not for any benefite hee receiues of vs, for nothing can accresse, by the meanes of any creature, to that most high and al-sufficient maiestie, S [...]d vt haberit, in quem sua benefi [...]ia coll [...]caret, but that hee might haue some, vpon whom to bestow his benefits, for the declaration of the glo­rie of his rich mercie.

Yet both the Adoptions agrees in this, that they flowThe naturall giues to the A­dopted the pri­uiledges of a sonne. from the pleasure and good will of him vvho is the adop­tant, and that they giue to him, who is adopted the priui­ledges of a Sonne, which by nature he hath not, but where the naturall adoptant cannot change the nature of that man whom hee hath adopted to be his Sonne, no more then Moses, qui Aethiopissam duxit, sed non potuit Aethiopissae mutare colorem, who married an Aethiopian vvoman, but could not change the Aethiopians colour: but the Lord our God, were wee neuer so blacke, if hee marry vs hee shall [Page 195] make vs beautifull; if by the grace of Adoption he makeBut the spiritu­all giues also the new nature and conditions of a Sonne. vs his sonnes, by the grace of Regeneration hee shall al­so make vs new creatures; all the sonnes of GOD are made partakers of the Diuine nature. Take heede there­fore vnto your liues and conuersations, for if ye goe on to spend the remanent of your dayes after the inordinate lusts of the flesh, and walke on in gluttonie and drunkennesse, in chambering and wantonnes, in adulterie, in strife and enuy, in couctousnesse, and such other workes of vncleannesse, wherein many among you doe yet continue, wee must say vnto you that ye haue not God for your Father, but ye are of your father the Diuell, because ye doe his workes: ex­cept wee see in you the Image and superscription of God, and that ye haue engrauen in your conuersation, as Aaron Exod. 28. 36. had vpon his frontlet, Holinesse to the Lord, we cannot blesse you in the name of the Lord, nor acknowledge you for such as are his by Adoption.

And of this againe wee marke that the sonnes of GodThe Sonnes of God after their receiuing the Spirit of Adop­tion know that God is their Father. know most certainely that God is become their heauenly Father; for in this they are taught of God by his owne spi­rit to acknowledge him and call vpon him with boldnesse as vpon their Father. It is therefore a vile errour which that most comfortlesse religion of the Papists renders to them who seeke comfort in it, that no man in this life can know whether he be beloued or hated of God, nor can haue any certaine knowledge of his owne saluation, except it be by extraordinarie reuelation; we improued it at length in the ninth verse. It is true naturall children may be ignorant of their earthly Father, and puft vp with a vaine conceit, that they are descended of a more noble parentage then indeed they are: as the [...]latterers of Alexander would haue him to thinke that hee was the Sonne of Iupiter, and not of Phillip, but being wounded in a battell, hee was taught by experience that hee was the mortall Sonne of a mortall Father, and therefore smyling vpon his [...]latterers hee said vnto them, this bloud seemeth to mee not to be [...], [Page 196] but [...], that is, not like the strong bloud of GOD, but the bloud 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. The Apostle here doth teach vs that itNo prayer to God without the spirit of God. is by the spirit of Adoption wee 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 ofHow the godly sometime are transported in Prayer. 2 King. 2. God to pray: Prayer is vnto them like that firie Chariot in the which Eliah was caried from earth to heauen; by it they are transported to haue their conuersation with God, 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 caried 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 proceedes 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 harted, more readie to sleepe with Peter, Iames, and Iohn, than to watchMat. 26. 38. and pray with Iesus; yea suppose it were in the very houre of tentation.

Wee cry, &c. The Apostle you see reckons himselfe a­mongThe godly should cry to­gether, not one against an other. 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 meete in the publike assemblies of the Church, though wee wereVnion of de­sires in prayer commended. neuer so many yet our affections and desires should concur in one, 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. Saint Iames Iames 5. 16. 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 wee looke for, if vvee could ioyne in one to call vpon God? but now alas, where one with a contrite hart cryes to God for mercie, how many by continuance in sinne cryes to him for iudgement? what maruell then the arme of the Lord be shortned toward vs, and he doe not help vs?

As they who resolue to lift any heauie burthen ioyneAs many hands lift a burthen importable to one, so their hands together vnder it, and so by mutuall strength makes that easie to many, which were impossible to one: so when we are assembled together to lift from off our heads, by vnfayned repentance, that burthen of the wrath of God, which our sinnes hath brought vpon vs, if there be among vs no deceiuers, but that euery man in the sinceritie of his heart, ioyne his earnest supplication with the prayers of his brethren, what a blessing may wee looke for? Take heede therfore how you behaue your selues in the holy assemblies [Page 198] of the armes of God, how you cry with your brethren; if yee be deceiuers yee shall not be partakers of that blessing which shall come vpon them vvho worship him in spirit and truth; where they shall goe home to their houses iusti­fied, and reioycing, through the testimony of the spirit, that their sinnes are forgiuen them▪ ye shall go out as Cham went out of the Arke, more prophane than yee came in, with the curse of God vpon you, because yee set not your hearts to seeke his blessing.

Neither is this vnion of our desires onely to be obseruedNot in publike prayers onely but in priuate also is vnion in Prayer com­mended. in our publike prayers, but in our priuate also: so our Saui­our taught vs to pray, as remembring others with our selues, Ou [...] Father, and not my father onely; to tell vs that in the armes of our affections wee should present our brethren to God with our selues. We greatly offend the Lord when wee haue finished our prayers so soone as wee haue powred out some few petitions for our selues, as if Gods glorie vvere to be aduanced in no other but in vs alonely. If Abraham pray­ed for Sodome, because he knew that Lot was in it, shall we not pray for Ierusalem, wherein are so many of his sonnes and daughters, his Lots indeede and chosen inheritance? Wee are now all in Christ made Priests to our God, andReu. 5. 2. 6. therefore as Aaron when hee went in before the Lord car­ried with him on his breast in twelue precious stones, the names of the twelue tribes of Israel, so are wee in our pray­ers to God to present in our hearts with our selues, the rest of our brethren.

This is for them who forgets the fellowship vvhereuntoThey are ba­stard children who pray for themselues and not for Ierusa­lems peace. they are called, vvhile they professe themselues to be the daughters of Ierusalem, and yet neglect to pray for her peace, they declare themselues to be but bastard children. Yet their negligence is tolerable in regard of the malice of others, who make a iest with their mouthes at the diuisions of Reuben; and with the prophane Edomite, reioyces at the desolation of Israel: they encrease with their speech the dis­ease of the paralitique body of this Church, but labours [Page 199] not to binde it vp by their prayers; with cursed Cham they make a sport of the nakednesse of their father, if they can see it, but couers it not with blessed Sem, therefore shall his blessing be far from them.

Wee cry. Prayer is called a crying, not in regard of thePraier why it is called a crying. loudnesse of the outward voyce, but earnestnesse of the in­ward affection. It is true that in publike prayers, hee who is the mouth of the rest, should speake so that others may follow him, and know vvherein they should say, Amen: neither is it vnlawfull in priuate Prayer circumstances of time and place permitting it; yea rather the voice rightly and sincerely vsed, is profitable to waken the affections, to hold vp thy hands vvith Moses, to lift vp thine eyes to­wardExod. 17. Acts 7. Psal. 108. Iudg. 5. God with Stephen, to aduance thy voyce vvith Da­uid, if with these also thou ioyne thine heart, as did De­borah, this is to make a sweet and pleasant harmonie vnto the Lord.

Yet none of these, the last accepted, is absolutely neces­sarieVse of the tongue not ab­solutely neces­sary in prayer. Exod. 14. 15. 1 Sam. 1. 12. 13. in Prayer. Moses his tongue was silent at the red Sea, (for any thing we read) yet his affection and desire vvas a loud crying voyce vnto God: Anna in the Temple pow­red out her hart vnto God, suppose Eli heard not her voice. The Lord needes not the tongue to be an interpreter be­tweene him and the hearts of his Children, he that heareth without eares, can interpret the prayers of his own children vvithout their tongue.

Some prayes vvith their lips onely, these are accursed de­ceiuers,For the Lord knows the first conception of prayer in the heart. Luke 1. let vs leaue that to hipocrites; some praies both with heart and mouth, and these doe vvell to glorifie God vvith both, because hee hath redeemed them both: others haue their tongues silenced, and can speake no more then Za­charie, when hee vvas stricken with dumbnesse, yet are the desires of their hearts strong cryes in the eares of the Lord of hoasts: hee that knew Ieremy and Iohn the Baptist in the wombe, and saw Nathaniel vnder the figge-tree, doth also know the prayers of his children conceiued in their hearts, [Page 200] though they should neuer be brought forth by speach of the mouth, and this for their comfort, who through extre­mitie of sicknesse, or otherwise are not able to vse their tongues in prayer to God.

Farther wee learne here, that the Parent which begetsThe Parents of Prayer. Prayer, is the Spirit of Adoption, the mother that conceiues it, is the humble and contrite heart, for no proud, vncleane and hard heart can pray vnto God; the wings whereby itThe wings whereby praier ascends. ascends, are feruencie and an heauenly disposition; feruency is noted in the word of Crying, for as in crying there is an earnestnes of the powers of the body to send out the voice, so in prayer should there be an earnestnesse of the powers of our soule to send vp our desires. As incense without fire makes no smell, and therefore the Lord commanded it to be sacrificed with fire in the Law: so prayer without fer­uency sends vp no sweet smell vnto the Lord. Our heauenly disposition required in prayer is collected out of this that hee to whom wee speake is our Father in Heauen, if our mindes be earthly, we can haue no communing with him that is in heauen; wee must therefore ascend in our affecti­on, enter within the vaile, if wee would speake familiarly with our Father: Prayer this manner of way sent vp, and presented to our aduocate and intercessor the Lord Iesus, out of the hand of Faith, cannot but returne a fauourable answere, if not at the first, as in the very time of Prayer, Daniel receiued his answere, yea at the beginning of his sup­plication,Dau. 9. 22. 23. as the Angell Gabriel 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 who feare him.

Manifold examples of holy Scripture lets vs see thatEfficacie of Prayer, euery petition returns with profit. Gen. 18. Prayer this way powred out vnto God is most effectuall. At fiue sundry petitions did not Abraham bring the Lord from fiftie to ten? euery petition returnes to Abraham some vantage, faine would 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 it is that the Lord ceases not from answering, till Abraham ceased from asking any more.Acts 10. When Peter prayed vpon the house top he fel into a trance, and saw a heauenly vision; when Iesus prayed vpon MountMat. 17. Tabor he was transfigured; and if at any time the children of GOD be 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 enemy to theSathan an enemie to the Word and Prayer. exercises of the word, and of prayer: because the one is the mother, the other is the nurse of all the graces of God in vs: eyther he makes them lightly to esteeme the exercise of prayer, or then doth what hee can to interrupt them in it: as that Pithonisse interrupted Paul while hee was going toActs 16. 16. pray, so hath that aduersarie a thousand wiles, whereby ey­ther 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, Sathan shall stand at hisZach. 3. 1. Gen. 15. right hand to resist him. Vnlesse therefore with Abraham we driue away the rauening birds from our sacrifice, vnles with the Israelites wee stand on Ierusalems wall, with a wea­pon ready in our hand to repell the aduersarie as oft as he comes to stay the worke of God, it is impossible that our hearts can continue in feruent prayer to God.

Yet the restlesse opposition of the aduersarie should not make vs to breake off this exercise of prayer, but the more we finde Sathan angry at our prayers, the more should wee be prouoked to pray; if he 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 202] vvorldly affaires, refresh the body with eating and drinking, exercise the body in playing, in these and such like hee in­terrupts vs not, because they offend him not, but if vvee goe by prayer to vvound the head of the serpent, then vvill he doe vvhat he can to sting vs.

And herewithall let vs remember that any other practiseOther exerci­ses of religion may at a time be omitted with an excuse, but the neglect of Prayer is vnexcusable. of religion men may omit it and be excusable, but the neg­lect of prayer cannot be excused. It may be at a time thou hast not giuen almes to the needy, because thou hadst it not, it may be thou hast not come to heare the vvord, because thou hast beene diseased, but as for the neglect of prayer, wherewith wilt thou excuse it? labouring with thy hands in thy vocation, needs not to hinder the lifting vp of thy hart vnto God, if thine heart be good, euery time & euery place is conuenient for prayer; with Ieremy thou maist pray in theIeremi [...] 36. Daniel 6. Gen. 24. Luke 6. 14. prison, with Daniel in the denne, vvith Ionas in the Whales belly, vvith Dauid in the bed, vvith Isaac in the fields, with Iesus on the mountaine; for thou thy selfe art the temple of the liuing God, the sanctuarie vvherein hee will be worship­ped, and shouldst alway carry about vvith thee, and within thee, that golden Alter whereupon incense should be euery morning and euening sacrificed vnto the Lord thy God, so that if thou doe not pray it is because thou vvilt not.

Abba Father, &c. But vvhat is this that the spirit tea­chethIt is a strong Prayer if by the Spirit thou canst call God thy father. vs to cry? the Apostle saith that he teacheth vs to cry vpon God, as vpon our Father. Is this inough in prayer to call vpon GOD thy Father? yea if thou canst so call him from this spirit of Adoption (for all Gods children are not indued with a like grace of prayer) it is effectuall inough to draw downe vpon thee all those blessings vvhich the Lord communicates to his sonnes, his name shall be sanctified in thee, his kingdome shall be aduanced in thee, he shal teach thee to doe his vvill thou shalt not want thy daily bread, he shall forgiue thee thy sinnes, and preserue thee that thou fall not into tentations; all comfort rests vnder this name of a father, if thou canst so call him in saith, the riches of his mercies are thine.

As the heauens are aboue the earth, so are his thoughtsWhat comfort we haue in this, that we may call God our father. aboue ours: if then earthly fathers carrie so kindely an af­fection toward their children, vvhat louing affection may vvee thinke is there in our heauenly Father toward vs? Shall I cause others to beare (saith the Lord,) and remaine barren my selfe? shall the Lord communicate to men the name and heart of a Father and fill them with compassion toward their children, and shall hee himselfe to vvhom the name of a Father most properly belongs, vvant the heart and compassion of a Father toward his children? let it be farre from vs so to thinke. Seeing the Lord will haue such tender mercy in vs that are mortal creatures, that not onely seauen times, but seauentie times seauen times vvee forgiue our brother in the day, vvhat readinesse to forgiue the sins of his children must there be in himselfe? and seeing our Sauiour in the Gospell points out so great a commiserati­onLuke 15. in that earthly Father toward his prodigall Sonne, that when he saw him a farre off comming homeward, hee ranne and met him, and sell vpon his face and kissed him, vvhat louing kindnes may vve looke for at the hands of our hea­uenly father, if we doe repent of our wandrings, and resolue w [...]th our selues to returne vnto him?

Againe, wee see here that the holy Spirit teacheth vs toPrayer to crea­tures improued pray to none but to our Father: whom shall wee follow as Schoole-maisters in prayer? If wee vvill be instructed ofPsal. 50. 15. the Lord. Call vpon [...]ee in the day of thy trouble, and I shall deliuer thee, and thou shalt glorifie mee: If wee vvill be taught by Iesus Christ, after this manner (saith hee) shall yee pray: Mat. 6. 9. Our Father which art in Heauen: If yee would know how the Spirit teacheth vs to pray, the Apostle here telleth you▪ hee teacheth vs to cry Abba Father: these three are one, and deliuers vnto vs one truth: what better Schoole-mai­sters to teach vs a true forme of acceptable Prayer vnto God can wee haue then these? and therefore that doctrine which teacheth to pray to Angels or Saints departed, must proceed from the spirit of errour, for wee are here otherwise [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, albeitIn all the scrip­ture no prayer to Abraham, Moses, &c. nor to Cherubin, nor Seraphin. hee was the father of the saithfull, none to Isaac, or Iacob, or Moses, or any other of the Fathers departed. In a hundreth and fiftie Psalmes, no prayer is made to Cherube or Sera­phin, though they in their Psalter of the Virgin, haue tur­ned ouer all the prayses and petitions made to the Lord into petitions to our Lady, as if where Dauid saith O Lord Psal. 6. 1. rebuke mee not in thine anger, wee were all to say, O Ladie rebuke me not in thine anger, and O Lord thou art my righ­teousnesse, Psal. 4. 1. O Lady thou art my righteousnesse, and so forth in the rest: but wee may boldly say with Bernard, libenter Bernard. certè gloriosa virgo tali honore carebit, the glorious Virgin is willingly content to want such honour. The Angell would not suffer Iohn to prostrate before him, doe it not (saith hee) I am but thy fellow seruant: this one of those blessed spiritsReu. 19. 10. witnesses to vs in the name of all the rest, that it is the will of the Saints of God in heauen, that wee who are vpon earth should reserue to the Lord his owne worship, and giue no part thereof to creatures, yea they are offended when that honour is offered to them which is due to the Lord.

Where if that common obiection be brought which Am­brose It is not in the court of heauen as in the courts of earthly kings. Ambros. in epist. ad Rom. did obuiate in his time, posse nos per istos ire ad Deum, sicut comites peruenitur ad regem, that men by such mediators may goe to God, as they goe to Kings by those who are ho­norable in their courts; to them we answere with him, hoc est misera v [...]i excusatione, this is to pretend a miserable ex­cuse: for men goe to kings by courtiers, because the king is but a man, & ad Deum autem quem nihil latet promirendum, suffragatore non opus est sed mente deuota, but as for the Lord from whom nothing is hid, there needs no such pro­cutor to make him fauourable vnto vs, onely there is re­quired a deuout minde, for in whatsoeuer place hee who is [Page 205] truely godly speakes vnto God, the Lord shall answere him

And lastly, that the Apostle here ioyneth two words ofEuery tongue and language is sanctified for prayer if we vnderstand it. sundry languages, Abba Father, it is to teach vs that euery tongue is sanctified to the vse of Gods children, and that it is lawfull for vs to pray in any language, if so be wee vnder­stand it; but to binde people to pray in a language, they vn­derstand not, or for him that should be the mouth of God, in the exercise of diuine worship, to speake to the people in a strange language which they vnderstand not, is a sacrile­gious tyran [...]ie. That which God powred out as a curse onThey are buil­ders of Babell who speake to the people in a language they vnderstand not. the first Babell, that one of them vnderstood not what an­other said, and the people knew not what the builder [...] [...]ra­ued, in the second Babel is receiued as a blessing. The Cal­deans a fierce and cruell nation were sent against the Iewes, speaking to them in a language which they vnderstood not, to punish in them the contempt of the voice of God, which they would not learne nor vnderstand: and now the mes­sengers of Antichrist, a cruell and mercilesse people, are come out speaking to the world in an vncouth language, for punishment of them that receiued not the loue of the truth. A faithfull seruant of the Lord had he neuer so many languages, had rather speake in the Church fiue words with vnderstanding, that others might be instructed, than ten thousand otherwaies: he is but an hireling and a false Apo­stle, that purposely speakes to a people in a language they vnderstand not. We giue thankes to God, who hath deliue­red vs from this most fearefull captiuitie and confusion of Babell.

ALbeit this operation of the Spirit, whereby he witnesses vnto vs that wee are the Children of God be set downe in the last place, yet in order of working it goes before the other: for cer­tainely vnlesse his holy spirit testifie vnto vs, that God is become our father, and hath made vs his children, we dare not go neere him to craue good things from him. The be­ginning of our acquaintance with GOD flowes from him, herein is loue, not that wee loued him first, but that bee loued 1 Ioh. 4. 10. Rom. 11. 35. v [...]. Who hath first giuen vnto him, and he shall be recompensed?

We must first receiue from God some secret information of his loue and fatherly affection, or euer we be able to re­turne vnto him the desires, the words, and the deedes of his louing children.

Here first appeareth the fatherly indulgence of the LordThe great loue of our father, which hee hath shewed by sen­ding his spirit into our harts. our God towards vs: we are here in a vally of death, in heaui­nes through continuall afflictions, the time is not yet come wherein the Lord will communicate to vs his glorious pre­sence; to fill vs with that fulnesse of ioy which is in his face; the time is not yet come wherein wee must ascend to our Father, yet to keepe vs in the meane time that wee faint not, the Lord hath sent downe his holy Spirit into our harts to comfort vs. O fatherly care! O wonderfull loue! when Israel was yet in the wildernesse, the Lord sent them some of the fruits of Canaan to comfort them, by the hand of Ioshua and Caleb: but what was that if it be compared with the first fruits of heauenly Canaan, which the Lord sends to vs by the conduit of his holy Spirit, hee hath not onely promised to vs by word that he will possesse vs in our hea­uenly inheritance, but as if that were too litle for vs, he sends his Spirit with the fruit of that land vnto vs, Righteousnesse, Peace, and Ioy, for our further confirmation: that Spirit the [Page 207] Comforter, descended once according to Christs promise vpon the Apostles in a visible manner, and doth dayly also descend in a secret and inuisible manner into the hearts of the godly, least the Children of the marriage Chamber should be swallowed vp with heauinesse, through the want of their Bridegroome. Albeit the Lord send not to you whoDan. 9. 23. are men, as he did to Daniel, an Angell to shew him that hee was greatly beloued of the Lord, nor to you who are Chri­stianLuk. 1. 28. women, as he did to Mary, to declare to you that yee are freely beloued of the Lord, yet hath he sent downe vn­to vs a more glorious ambassadour, not onely to speake vn­to our eares, but much more to witnes vnto our hearts that we are the sonnes of God.

Now as for this testimonie of the Spirit, it is the secretThe testimonie of the Spirit is known of none but those who haue it. Reu. 2. 17. voyce of God whereby he speakes from heauen vnto thine heart, assuring thee that hee is thine, and thou art his: no man can conceiue what it is, vnlesse hee haue receiued it, for it giueth that new name, which none can know but they who haue it; and that hid Manna, which none doe vnder­stand but they who tast of it: it is not gotten but after long and vnfained humiliation, and is not kept without sanctifi­cation, for euery sinne which the godly commit dimini­sheth in them this testimonie of the spirit.

And this I would haue to be considered for two sorts of men: first, for carnall professors, who take their owneA warning for carnall profes­sors, who take their presump­tion for this testimonie. presumption for this testimonie of the Spirit, in their con­ceit they put it out of all doubt that they haue receiued the Spirit of Adoption, but their workes were testimonie against their words: for the Spirit of Adoption is also the Spirit of sanctification; hee first maketh men the new workmanship of God created in Iesus Christ to good workes, and then witnesseth to them that they are the sonnes of GOD: wilt thou make this holy spirit the witnesse of an vntruth? will he call thee the Sonne of God whom hee neuer sanctified? Be not deceiued, so long as thy life is prophane, boast vvhat thou wilt of this inward testimonie of the Spirit, [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, vvhoA comfort for weake Christi­ans who are moued by their wants to doubt of this testimo­nie. because they finde not alwayes within themselues this testi­monie 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 vvant him, then they who possesse him. The children of God in this being like vnto rich worldlings, who, suppose they be 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 comfor [...]s 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 saith 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. Herein therefore is theA necessary ad­monition so to mourne for that which we want that we giue thankes for that measure of grace which we haue. Christian to be admonished that hee keepe mediocritie; to lament thy wants and to thirst for more grace, is a sure token of a spirituall life, but l [...]t vs so complaine for that which wee want▪ that wee be comforted in GOD for that beginning and little measure of grace which wee haue; re­member that the same mouth of GOD which commands thee to mourne, commands thee also to reioyce, we want not matter of both; matter we haue of mourning for which [...]e may lament with the Apostle, O wret [...]hed man that I Rom. 7. 24. am, who shall deliuer [...]e from the body of this death? matter of ioy wee haue also in our GOD, for which wee may re­ioyce with him and say, I thanke God through Iesus Christ: Ibid. ver. 25. surely it cannot be without vnthankefulnes vnto GOD so [Page 209] to mourne for our wants, that we giue not praise to God for the beginnings of grace we haue.

And for this same effect, let vs yet further consider thatThis testimo­nie of the spirit is not alway perceiued in a like measure of them who haue it. 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, wh [...] shall Rom. 8. 35. 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 dis­couragedCōfort against spirituall de­sertions. couraged by the silence of the testimonie, let them first of all haue recourse to the fore-past 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 them. 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 be an muincible hope of mercie in that soule wherein for the present there is no sense of mercy; and this all the Children of God may marke in their owne experi­ence; for whereof I pray thee hath it come, that thou a weak man hast foughten so long against principalities & powers? hast endured so many yeares the fearefull assaults of Sathan; [Page 210] thou hast beene troubled with doubting, but hast not dispai­red; thou hast beene cast downe, and hast not perished; thou hast fallen, and yet risen againe; thy enemie hath thrust sore at thee, yet hath hee not preuailed against thee. No power, no pollicie of Sathan hath euer beene able to quench in thee that spark of life which the Lord hath breathed into thee. Out of all doubt thy standing hath beene from this spirit of Adoption, who hath wrought in thine heart a dee­per sense of mercy, then that any contrary power is able to root out, yea or thou thy selfe art able to perceiue: hereof hath come thy standing both in tentations which are from thine aduersaries, and in these desertions, whereby the Lord hath exercised thee. Thus haue we comfort not onely in theThe standing of a Christian in his apparant desertions, proues that hee was not deser­ted indeede. glorious effects of Gods mercie wrought in vs, when wee feele his presence, but also by our standing and perseuerance in desertions, wherein it seemes to vs that the Lord hath ab­sented himselfe from vs: two excellent comforts for the Christian; for thy standing in desertions proues that thou wert not deserted; apparent desertions are not desertions indeede: surely the Lord will not faile his people, nor forsake Psal. 94. 14▪ his inheritance. Againe, thy standing against so many as­saults of the Diuell, proues that the least sparke of Christs liuely grace in a Christian, is stronger than that the gates of hell are able to preuaile against it▪ Be therefore comforted O thou man of God, for if it had beene in Sathans power to haue quenched thy life▪ hee would haue put it out long or now: be assured thou shalt preuaile and obtaine the victorie, in the strength and might of that mighty Lord, the Lord Iesus Christ▪

THe priuiledges of a Christian, albeit they be commonly spoken of, yet because they are not considered, are commonly contemned: men not deepely pondering with themselues, what a high preferment this is, that a vessell of clay should be made the Temple of the liuing God, and the Heyre of vvrath should become the Heyre of grace and glory: therefore the Apostle in this Chapter describing the excellent stateHow glorious the priuiledges of a Christian are. of a man iustified by faith in Christ Iesus, from the time that once he began to make mention of the benefits he hath by Christ, can hardly make an end, but from one procee­ding to another, hee ascends by a continuall gradation, till at length he come to such an height, that hee is compelled to breake off the course of his speech, and to conclude with an examination, what shall wee then say to those things? Hi­therto hee hath letten vs see, how by Christ wee are deliue­red from condemnation; how we are made the free-men of God, freed from sinne, and death; how wee are also made the Temples of God, wherein hee dwelleth by his Spirit, and that yet more also, wee are made the Sonnes of GOD. And now hee goes vp a degree further, to tell vs that wee are the Heyres of God, and Heyres annexed with Christ Iesus. What shall wee then say, but as the Psalmist saith of the Citie of God? Glorious things are spoken of thee, O thou Citie Psal. 87. 3. of God, so will we speake of euery Citizen thereof, GloriousPsal. 144. 15. things are spoken of thee, O thou man of God. Blessed are those people whose God is the Lord, and are called to this hap­pie fellowship, wherein they are made subiect vnto him who is King of Saints. Let vs be glad and reioyce in the Lord, let our hearts and our mouths be filled with his prayse: except the Lord had reserued mercy for vs, wee should be made like [Page 212] vnto Sodome o [...] Gomorrha, but now the lots are fallen toIsai. 1. 9. vs in pleasant places, and wee haue a faire heritage. Bles­sed be the GOD of our saluation from henceforth and for euer.

If wee be Children. As for the Apostles order in theseThe Sonnes of God cannot but l [...]ue because they are the heires of God. 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 he lets vs see the ne­cessity thereof, the S [...]s 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 presermentGods goodnes is shewed to all his creatures, [...]ut his inheri­tance is reser­ued to his Sonnes. Gen. 25. whereunto wee are called in Christ, not onely to be the Sonnes of God, but declared also to be the Heyres of God. The heyre in a family hath this prerogatiue, that albeit the hand of his Father be not closed from giuing good things vnto others, yet the inheritance is reserued for him. As A­braham gaue gifts to the Sonnes of K [...]turah, but kept his best things for Isaac, so the Lord our God shewes his great bountifulnesse, in that hee makes his Sunne to shine, andMath. 5. 45. 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, but hee giues himselfe vnto them in a portion as he promised to Abra­ham, so he performes 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.) My Soule saith to Psal. 119. 57. Lam. 3. 24. the Lord, thou art my portion (said Ieremie) But as for them, who can content themselues with the gifts of God, suppose they neuer enioy himselfe, they declare they are but Ser­uants, who are not to bide in the house for euer, and not the Sonnes of God.

Againe, wee haue to marke here, that albeit the LordAll the Sonnes of God are his heyres, and yet the inheritance is not dimini­shed. haue innumerable sonnes, yet are they all his Heyres. No [Page 213] Monarch in the world can beautifie his children with this priuiledge, as to make them all his heyres, and not diminish his Empire; but the Lord herein declares the riches of hi [...] glorious inheritance, that all his sonnes are his Heyres, and yet the inheritance enioyed of many is not the lesse. Nei­ther are we 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, yet is it not the lesse in it selfe: plurium oculos pascit, & Aug. de verb. dom. in Euan. Ioan. ser. 64. tamen tanta est, quanta erat & illi pascuntur, & illa non mi­nuitur: 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 partakers 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 vvee that are called to be the sonnes ofThey who were borne in the first age of the world, shall not be perfe­cted without vs. Heb. 11. 40. God in this last age of the world, suffer any preiudice that many hundred yeares before vs, some haue bin entred heires of that kingdome, God prouiding a better thing for vs, that they without vs should not be perfected. Adam the first that euer was made the sonne of God by creation, 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 yeares long before vs inherited the promises, yet shall it not preiudge them who in the last age of the world are called to the fellowship of the faith of Christ; yea, hee that shall be the last borne sonne of GOD in the earth by regeneration, shall also be partaker of this priui­ledge of the inheritance. And this should greatly encou­rage vs to serue our God, considering that how euer many of our brethren be entred before vs, whose example should confirme vs, yet the portion prepared for vs, shall not be the lesser.

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

He cals vs not onely the heyres of God, but annexed heyres Theophilact. with Iesus Christ, that so he may shew, Nos grandes futuros haeredes, that we are to be great heyres. The Lord Iesus hathChrists two­fold right to the inheritance and how in the second onely we are anne­xed with him. a two-fold right to his Fathers inheritance: one by his eter­nall generation, and so he 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 he admits no companion, in the second, he cals vs to be partakers with him.

And this serues vnto vs, not onely for a speciall comfortHow all these great mercies should prouoke vs to walke worthy of our heauenly vo­cation. 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 [Page 215] 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, who sould his birth-rightGen. 25. 2 Tim. 4. Phil. 3. 8. 9. for a mease of pottage; or like Demas wee should forsake the fellowship of our brethren, and imbrace this present world: but let vs rather with the holy Apostle, account all things to be but dung 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 forsake vs, let vs make him our ioy and pleasure in life, that so both in life and death he may bean 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 he sought in his life more than God, and they shall be no more pleasure to him, than was those thirty peeces of siluer to Iuda [...], vvhich hee tooke in exchange of Iesus Christ. Present a spoonefull of Wine to the drunkard, whose belly 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, she 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 partakers of the heauenly vocation, called to be the sonnes and daughters of the liuing God; blessed shall we be if we walke worthy of our calling.For Sathans silly offers are not to be com­pared to these high mercies wherunto God hath called vs in Christ. Ioh. 14. 15. Heb. 2. 11. Math. 17. 5.

For we see here whereunto we are called, by adoption we are made the sonnes of God, and brethren of Christ: of re­bels, we are made the seruants of God, yea more than that, the friends of God, hence forth call I not you seruants but friends, yea more than friends, he hath made vs brethren, he that sanctifieth, and they who are sanctified are all one, wherfore he is not ashamed to call them brethren: O wonderfull com­fort! the Father cryes from heauen, this is my beloued Sonne [Page 216] in whom I am well pleased, heare him: the Sonne againe speak­ing to vs on earth saith, I goe vp to your Father, and my Fa­ther, Iob. 20. 17. 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 s [...]ruos suos facit amicos suos, & quod multo maius est fratres suos: O what a sweet Lord is he who makes all his seruants his friends, and which is much more his brethren. Surely the yoake of Christ is easie, andMath. 11. 30. his burthen is light, we are called to be annexed partakers with him of all the good that is in him. The Lord there­fore more and more confirme vs, that despising all the subtill offers of Sathan, whereby hee would steale vs away from the loue of Christ, and delighting in that high dignity, whereunto we are called, our hearts may cleaue to the Lord for euer, without seperation.

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, vvhich 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 hee 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 farre lesse [Page 218] than the life of the whole man, if for Christs sake we will notHee will not quit his life that will not quit his affecti­on for Iesus Christ. Ezech. 22. 14. put out the life of one sinfull affection, what hope is there, that for his sake we will lay downe our owne life? beside that, a dissolute life weakneth the strength of the soule, & makes it [...]eeble in the day of affliction, so that the heart cannot en­dure, nor the hands be strong in that day wherein the Lord shall haue to doe with thee. It is a customable policie of Sathan▪ first to corrupt men, and make them dissolute in prosperity, that afterward hee may the more easily breake them by ad­uersity. When Iustin Martyr beh [...]ld the patient suffering of the Christians, notwithstanding that hee was not as yet conuerted himselfe, he gathered thereof, that they could not be men giuen to pleasures, for it is most certaine that men ouer-ruled by their affections, are either in trouble feeble, and effeminate, or wickedly delperate, hauing in them no spirituall strength to sustaine it.

And for the connexion of these words with the former,The connexi­on of these words with the former. the Apostle slides in here cunningly from the first part of his Treatise into the second, and that by way of answering an obiection: for it might haue beene said vnto him, ye haue called vs the Sonnes of God, and the heires of God, but how can that be, our present estate and condition being so hard, and our life so full of troubles? To this he answeres, it is very true that I haue said yee are not onely the Sonnes of God, but the Heyres of God, but conditionally, that first yee suffer with Christ, before yee can come to the fruition of the inheritance with him; so that the same argument taken from our afflictions, which nature vseth to impugne our adoption, the Apostle vseth it to confirme vs so much the more in the certainty thereof. The words are to be read not caus [...]liter, but conditionaliter, by way of annexed condition, not as if our present sufferings were meriting causes of our glorification, but as conditions which the members of Christ must accept, which are to be glorified with him, for wee goe by tribulations as by a strait and narrow way, vnto the top of the mountaine of God, wherein that treasure of eternall [Page 219] life, which is the lawfull conquest of Iesus Christ, but in re­gard of vs is the free gift of God, shall be communicated vnto vs.

In this treatise of comfort against the Crosse, the ApostleThree princi­pall arguments against the Crosse contay­ned in this Treatise. deliuers vnto vs many arguments of Consolation, which we may reduce to these three. The first is taken from the end of our afflictions; if we suffer with him we shall also be glorified with him: and this he continues & amplifies to the 26. verse. The second argument is taken from that present help which the spirit ministers vnto vs in all our afflictions; likewise the spirit also helps our infirmities, &c. verse 26. The third is, that our afflictions are meanes by which wee are brought to a conformity with Christ, whereunto GOD in his eternall counsell hath predestinated vs, and so are not able to pre­iudge our saluation, but by the contrary must of necessitie worke for the furtherance, and aduancement thereof vnto vs; and this is set downe verse 28 Also wee know that all things, &c. and confirmed to the 31. verse.

It is not without cause that the Apostle takes so greatOur nature ab­horres afflicti­on. paines to confirme vs against affliction, because our nature abhorres nothing more then it. When Iesus went vp to the mountaine to preach, all his Disciple, went with him, but when he went to mount Caluarie to suffer they all fled from him; he hath many Disciples to follow him by profession, but few to follow him by patient suffering. It was Sathans voyce in Peter to our blessed Sauiour, when he made men­tion of his [...]uffering, Master pittie thy selfe; and it is his daily voyce in our corrupt nature, so oft as we are called to suffe­ring, O man pittie thy selfe; but the answere giuen by the head, were also good to be giuen by the members, goe b [...] hi [...] me Sathan: he knowes very well, partly by the quicknesse of his naturall wit, and partly by long experience, being now very neere sixe thousand yeeres old, that man likes nothing worse then the Crosse. Skin for skin, and all that a man hath Iob. 2. 4. (saith hee) will he giue for his life, &c. Hee hath told vs him­selfe wherein his strength lyes, to wit, that by trouble hee [Page 220] preuailes most to make man impatient, and so driue him to blaspheme God. And therefore most of all we are to con­firme our weakenesse against the Crosse, since in it the ene­mie 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 b [...]tter waters of Marah, and make them sweet vnto all the Israell of God.

The first argument of comfort is set downe in this lat­terThe first prin­cipal argument against the Cross [...] is from the end of our afflictions. end of the 17. Verse, and it is taken partly from the na­ture of our 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, neither is hee that striueth for a maisterie crowned, ex­cept 2 Tim. [...] 8. 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 cup, and be baptised with his baptisme. Volunt omnes Bernard. t [...] frui, 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 wee suffer with him, wee shall not hereafter raigne with him.

Secondly, let vs marke here the different courses of theDifferent cour­ses of the Chri­stian & world­ling. 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 A B C of religion taught you there, will be this, If any man will be my Disciple, let him denie himselfe, Mat. 10. 38. take vp his Crosse and follow mee: if yee goe to the Schoole [Page 221] of Sathan, the first A B C 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: therefore it is said by our Sauiour of the one, bles­sed Math. 5. are yee that mourne, for yee shal be comforted: and of the other, woe be to you that laugh now, for yee shall waile and Luke. 6. 25. weepe.

As there is no comparison betweene these two, so blessedThe end of the Christian is better than his beginning, not so with the worldling. Psal. 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 recompence of re­ward: and shall not wee reioyce in our present afflictions, considering they are the way vnto our glory? if we sowe in teares, we shall reape in ioy. The end of the godly is better than their beginning, for the light of the righteous encreaseth Pro. more and more, like the Sunne vnto the noone day, they begin vvith teares, and they end vvith ioy: but the light of the vvicked is like vnto the light of a candle, it shineth for a while and incontinent ends in stincking smoake: as Belta­sars Dan. banquet was concluded with a cup of wrath, so all the pleasures of the wicked ends in paine. At that banquet in Cana, the Lord Iesus brought in the finest vvine hindmost,Iohn. but Sathan doth with his miserable banquetters, as the go­uerners of that feast speakes, he presents his best first, and af­ter when they haue well drunken, brings in that which is worse; in the entry hee presents the deceitfull pleasures of sinne, but dolefull 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.

Thirdly, wee marke here Gods wonderfull dispensationThat Gods dearest ser­uants haue bin hardly entreat [...]d [...]n this life yee may see in the Patriarcks, in his working, in that he entreates those men most hardly in this life, who are most deerely beloued of him, euen his sonnes, and his excellentones. If yee goe vp to Abel, yee shal se [...] the first sincere worshipper of God mercilesly mur­thered by his brother Cain: come downe to Abraham, na­med by the Apostle, the Father of the Faithfull, and yee shal see, albeit the Lord blessed him, yet he wanted not some to curse him: Moses albeit he was faithfull in all the house of God, and receiued this praise, that such a Prophet rose not before him, yet how often was his soule vexed with the vn­iust murmurings of his people against him? If yee looke to the Prophets, our Sauiour sets downe a compendious de­scriptionProphets, of their sufferings, in that rebuke of the Iewes, whom of the Prophets haue not your fathers killed? and againe, when he cals Ierusalem a Citie which killeth the Prophets, and stoneth them who are sent vnto her.

And as for the Apostles, like as they were the witnessesAnd in the martirdome of the Apostles. of Christ by preaching, so also by suffering. It is recorded by many, that Peter was beheaded by Nero at Rome, and that his brother Andrew was crucified with his head downe­ward, by A [...]geas in Patris, where hee hung for the space of three dayes, conuerting many to the faith of Iesus. Saint Luke testifies that Iames was beheaded by Herode, and Iohn was banished by Domitian, into the Ile Pathmos. Phillip borne in Bethsaida, is bound to the Crosse, and stoned to death in Hierapolis. Bartholomew among the Indians, hath his skinne pulled off, and so martired by Astiages. Thomas after long preaching to the Medes, Persians, and Bactrians, is at length thrust through with a speare, because he refused to worship the Sunne, and so strengthned in the faith, dyed for the Lord Iesus, whose resurrection he could not beleeue till he put his fingers into the holes of his side, which was pierced with the speare for him. Simon the Cananite was slaine vnder Traian, both because hee was a Preacher of Iesus Christ, and accused to be one of the linage of Dauid. [Page 223] Matthias that was chosen by lot in the roome of Iudas, is sto­ned to death by the Iewes. Matthew the Euangelist beheaded in Egypt and Marke drawne through the streets of Alexan­dria, til he dyed. Luke was hanged on the branch of an Oliue tree, and Paul beheaded by Nero.

Of all these first we learne; that we are not to take afflicti­onsSufferings are no testimonies of Gods anger. as testimonies of Gods anger against vs, seeing we see that by them, the Lord hath exercised his best beloued ser­uants euer from the beginning: wherefore shall wee thinke strange concerning the fiery tryall, if the Lord should send1 Pet. 4. 12. it among vs to proue vs, as if some strange thing were come vnto vs, seeing affliction now is vita trita, a trodden path by all the godly that haue gone before vs, and therefore let vs not refuse the chastising of the Almighty.

Secondly, let vs not feare least by affliction the light ofOther King­domes are weakned with trouble, but the kingdome of Christ encrea­seth by it. the Gospell should be extinguished. It is not with the king­dome of Christ, as with other kingdomes, they are weak­ned and worne at the length by trouble, but it encreaseth and flourisheth by it. Where other trees wither in Winter, the Palme continueth greene; other bushes are burnt with fire, but the bush wherein Iehouah appeares is not consu­med thereby; other barkes are ouerturned by the vehement invndation of waters, but the Arke of the Lord thereby is exalted. Neyther is the Lord a prodigall vvaster of the liues of his Children, but a wise and prouident bestower of them, then only when he sees that their death may be more profitable to his glory, their comfort, and edification of his Church, then their life can be. Therefore said Tertullian that the bloud of the Martyrs was the seed of the Church, and after him Cyprian marked it, quo plus sanguinis effusum Cip. de dupli. martyr. est, eo magis fidelium effloruit multitudo, that the more Chri­stian bloud was shed, the more the multitude of beleeuers flourished: so that the Romane Empyre was not so much enlarged in the space of two hundred and forty yeares, by the violent shedding of the bloud of others, as vvas the Church of Christ by patient suffering the shedding of her [Page 224] owne bloud, that fruitfull Vine which hath sprung out from that blessed stock Iesus Christ, the more it was cut by the bloudy knife of cruell persecuters, the more hath it flou­rished.

Againe, wee haue here this comfort, that the sufferingsThe wicked haue crosses, but not Christs Crosse. 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 curse, in the sweat of thy brow G [...]n. 3. 19. Barn. apol. ad Abbat. G [...]un [...]halt thou eate bread, till thou returne to the earth: and herein they are but miserable, 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. God the Father protests that in all the troubles ofThe three per­sons of the Tri­nitie are said to suffer with the Godly. his Children he was troubled, and that he hath such a ten­der feeling of their afflictions, that he 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 persecutest Acts 9. 4. thou me. And as concerning the holy Ghost, the Apostle testifies. Blessed are yee if yee be ratled vpon for the name of 1 Pet. 4. 14. 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. Thus we see, quam magnos habeamus commilitones, how great andCir. catec. 16 strong fellow-warriours wee haue to assist; the Lord being so present with vs, non vt seruos suos spectet tantum, sed vt Cip. lib. 2. Epist. 6. ipse luctetur in nobis, that he doth not onely behold his ser­uants in their conflicts, but hee himselfe also doth wrestle in them.

Wherefor our further comfort, if any man be desirous toThree things required to make our suffe­rings sufferings with Christ. 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 sin, 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 wee haue to make our vse in all our afflicti­onsComfort a­gainst inward Afflictions. inward, 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 kils 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 wee 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. And as for outward suf­ferings,Comfort a­gainst outward Afflictions which wee suf­fer either in name, Ambrose. 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, that they who are glorious in the light of their owne conscience, may be made filthy 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 vndeserued contumelies of men, as profitable meanes to worke in vs that inward hu­miliation, which our manifold 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 D [...]ell, notwithstanding that h [...]e was the very sonne of God, filled in his manhood with the holy Ghost.

And as concerning the losse of worldly goods, who euerOr in our goods. be the instrument, learne thou to take it as a cup out of the hand of thy heauenly Father, after the example of I [...]b, who passing by the Sabeans & the Caldeans, looked to the hand [...] God, the Lord hath giuen, and the Lord hath taken, (saithIob. 1. 21. he) blessed be the name of the Lord. It is not for lack of loue that the mother withdrawes from the Childe the vse of the pap but that she 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 hearts vpon those things which are more waighty and per­manent; which if we 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 weeOr in our per­sons. Heb. 12. 9. sustaine in our bodies: for if (as the Apostle saith) we haue had Fathers of our bodies who haue corrected vs, and wee haue giuen them reuerence, should we not much rather be in subiection to the father of Spirits that we might liue? and if wee can yeeld our bodies to Phisitions to be cut or burnt at their pleasure, how much more should we submit them to the Lord in all humble contentment to be chastised, as hee will? seeing he protests himselfe he doth it not, but for our singular profit, that we might be partakers of his holinesse.

We shal raigne with Christ.] Worldlings wrestles for theirIn trouble it is expedient to looke vnto the end thereof. corruptible crowne, as vncertaine whether they shal obtaine it or no, but it is not so with the Christian, wee 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 be 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 and drowne by reason of the dissinesse of his braine, vnlesse hee sixe his eyes vpon the bancke; so shall we be ready to saint 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 we 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 glo­rie vnder Pharaoh in Egipt; then shall we say, verely there is fruit for the righteous, and we shall finde it true, which here the Apostle saith, that if we suffer with Christ, wee shall also raigne with him.

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

For I count.] The word the Apostle vseth here, importsHe that tasted both of present sufferings and of glory to come, giues his iudgement here of both. thus much, after reasoning I conclude, or, after iust recko­ning this is the summe which I collect and gather: here then are two circumstances which greatly amplifies his purpose, one that hee sets not downe this as an vncertaine opinion, but as a most sure conclusion gathered out of good reason. And againe, that it is the conclusion of such a one, as by [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 he had suffered all kinde of crosses, hunger, thirst, colde, nakednesse, rods, stonings, imprisonings: se­condly, that he suffered in all places, in the sea, in the land, in the Citie, in the wildernesse, where euer he came to preach the Gospell, there was he persecuted by some one sort of trouble or other: thirdly, that hee suffered of all sorts of persons, both of the Gentiles, and of his owne nation, both of open enemies, and of false brethren. Againe, as for his ex­perience of the glory to be reuealed, hee tels you how he was taken vp into Paradise, and there heard such words as cannot be reuealed. This conclusion therefore is the moreThe one he ta­sted in his iour­ney from Ieru­salem to Illiri­cum, the other in his iourney from earth to heauen. to be esteemed of vs, because hee who giues out this iudge­ment of the excellencie of the one aboue the other, is such a one, as had experience of them both, hee made a iourney on earth from Ierusalem to Illiricum, all which way prea­ching the Gospell, hee suffered many afflictions; he made another iourney from earth to heauen whether in the body or out of the body hee could not t [...]ll, and there he saw that inutterable glory: and comparing with himselfe these two together, hee giues out this for a finall sentence, that all our present afflictions are but light, in respect of that infinite weight of glory to be reuealed. As for worldlings we are not to stand vpon their testimonie, for as hee cannot giue out right sentence between two parties that heares not both their causes, so cannot the worldling who knowes some­thing both of the pleasures and sorrowes of this life, but no­thing of the ioyes which are to come, consider how farre the life to come is to be preferred before this: and therefore [Page 229] albeit in the conclusions of his heart he giue out sentence in fauour of the life present, wee are not to regard it, because he hath not heard nor considered, that which tends to the commendation of the other.

Wee see then here, how that our strength in trouble isHow the cer­taintie of the glory to come mittigates our present trou­ble. greatly encreased by the sight, at least by the certainty of that glory which will be the end of our trouble: this sight made the Apostle count light of his present sufferings: let Stephen haue his eyes in prayer to see the Heauens opened, and Iesus standing at the right hand of God, and he shal not be moued with the stones which the Iewes violently throw at him: let Moses see him who is inuisible, and he shall not feare Pharaoh; let him see that recompence of reward, and he shal be better contented to suffer rebuke with the people of God, than to enioy the treasures of Egypt: this is that which made the Martyres stand exulting & reioycing, euen then when Infidels tormented their bodies. If they had been in the body, they had felt the paine, and it had disquieted them, nunc vero non mirum si exules a corpore, dolores non sen­tiant Ber. in Cant. ser. 61. corporis, but now no meruaile that being out of the bo­dy, they felt not the dolors of the body: and where thinke yee was then the soule of the Martyr? certainely in a sure place, euen in Petra, in the rocke inuincible, in the bowels of Christ, non sua sentit, dum Christi vulner a intuetur, he fee­leth not his owne wounds, while as stedfastly hee sixeth his eyes vpon the wounds of Christ, neither will he be afraid for the losse of this life, who hath laid hold vpon eternall life, and is made sure of a better.

Let vs therefore pray vnto God diligently, that our eyesIt should make vs despise both the threatnings & allurements of men. may be opened, to see the riches of that glorious inheri­tance, that as wee speake and heare of it, so in like manner wee may see and feele it, for the sight thereof makes all trouble easie, yea causeth the bitternesse of death to passe away: if the world threaten vs with her terrours, let vs re­member they are not comparable to Gods terrours; let vs Mat. 10. [...]8. not feare them who killeth the body, and are able to doe no more, [Page 230] but let vs feare him, who is able to cast both soule and body into hell fire. M [...]na [...]ur homo carcerem, & D [...]us gehennam? for vvhat comparison is here vvhen a man threatens thee with prison, and God threatens thee with hell? And if againe the world promise reward, and allure vs with her pleasures, let vs remember they are not comparable to Gods plea­sures. In all such tentations wherein wee shall be solicited to loose a good conscience, for the gaine or glory of the world, let vs answere our tempters, as those forty Martyres answered the Emperours deputie, who by promising many rewards would haue entised them to make Apostasie from Iesus Christ, putas ne te tantum posse d [...]re, quantum cripere contendis? thinke yee (said they) that yee are able to giue vsMen cannot giue vs so much as they would take from vs. so much, as yee would take from vs? non [...]ccipimus honorem vnde nobis nascetur ignominia, wee will none of that honour out of which ignomie and shame shall arise vnto vs: a wor­thie answere indeede; for though we should gaine the whole world, and loose our owne soule, what recompence can that be vnto vs?

Afflictions.] The Apostle commonly by two names ex­pressethHow afflicti­ons are Gods wine-presse to the godly, to presse out and make manifest his grace in them. our troubles: sometime hee cals them [...], and sometime [...], the first name they receiue, in regard of the malice of our persecuters who presse vs, and are vnto the Godly the wine-presse of God, to presse out that sap and iuice of grace which is in them, which how euer they doe for the worst, the Lord turnes it vnto the best, making thereby, that grace which lurked in them before, manifest vnto others, like vnto the good vvine berryes of God, the more they are pressed, the more the liquor of grace distilleth from them▪ and the sweeter fragrant sauour of life, to the edification and strengthening of all their bre­thren. But let their persecuters know, that how euer this triallBut woe to the instruments of their troubl [...]s. of the faith of the godly, shall be found vnto their honour and praise, at the appearing of the Lord Iesus, the fruit which they shall reape of their labour, is tolde them by the Apo­stle, it is a righteous thing with God to render vengeance [Page 231] to them who troubles you, for euery cup of trouble which the wicked fill vnto vs, they fill with their owne hands ano­ther cup of wrath vnto themselues, which how euer for a while they set by them, yet as the Lord liueth they shall be compelled in the end to drinke them out: thus we see why our troubles commonly are called pressings. The other name is sufferings, and so they are called in respect of the Godly, who beare them like the Lambs of Iesus, patiently, and meekely, without grudging, or murmuring.

Where we are still to be admonished that the sufferingsEuery suffering renders not glory. which end in glory, are those that are sufferings with Christ, many are ambitious of suffering, and takes vp the crosse be­fore they be called vnto it, like those Circumcelliones in the dayes of Cyprian, but certainly glory growes not out of eue­rie suffering, we must not suffer as contentious men, or vaine glorious: that God will blesse an humble flying in trouble, rather than a presumptuous standing, we may see in Peter if we compare him with the rest of the Disciples; for he fell more fearefully than the other. It is neither for vs to de­cline the Crosse of our Maister, for so we shall be found not to be his Disciples; neither yet in the heate and pride of flesh vndertake to beare it, least we be found presumptuous, and God punish vs. It is properly marked by Cyprian, that the first Martyres slaine for Christ were Infants, teaching all that are to come after, what manner of men the Martyres of Iesus should be, namely, such as in regard of the cause for which they suffer are innocents, and in regard of their affe­ction, are meeke and simple.

Of this present time.] In the originall it is, of the timeThe time of our trouble short called an houre or a day. Psal. 125. which is now. Hereby the Apostle will teach vs that our afflictions are but short and endures but a while, the rodde of the wicked shall not lye for euer vpon the backe of the righ­teous: the time of our trouble in holy Scripture is called sometime a day of tryall, and sometimes an houre of tenta­tion. As our Sauiour said to the three Disciples, Can yee not Math. 26. 40. watch with me one houre? so may he say to vs all, as oft as we [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 stor­mie little cloud, that would quickly passe by; and it is cer­tainly true both of our troubles, and of all the instruments thereof, let vs wait a while on our God with patience, and we shall see them no more.

This shortnesse of our afflictions depends vpon the bre­uitieHow our life is but the life of a moment. and vanitie of our life, 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 we conceit there is more soliditie & 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 wee thinke it longer, then indeede by experience we 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, he cals 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 vncertaine, and thou canst not be said to liue in them; so that no more is left to thee wherein 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, if we consider those simi­litudesSacred simili­tudes, by which the holy Ghost shadowes the vanitie of our present life. Iob. 7. 6. Iob. 9. 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 web, when it is out at the other, and hee that lookes vnto it, can hardly perceiue it. Hee compares it also to the winde, that quickly flyeth by vs; and to the cloud, which speedily vanishes; to a Post that runnes diligently and rests not till he come to his end; to an hungry Eagle in the ayre, [Page 233] who seeing her pray a farre off flyeth speedily vpon it; to a flower that flourishes at once, but withers in continent; andIob. 14. 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 we will, whether we eate, or wee sleepe, wee are hasting alway toward our ends. The Psalmist againe compares our life to a spanne or hand breadth: to the grassePsal. 90. which groweth vp in the morning, and is cut downe in the euening: to a sleepe which slips away before wee can know what we were doing in it: to a dreame, which of all things is most sickle and vaine: to a thought, which is not well be­gun, 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 top 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, vvhich the one day growes vp, and the next day is consumed by the vvormes. If Salomon who proued all the pleasures this life could yeeld, after tryall of them, cryed out all is vanitie; if Iob vvhen his wealth had worne from him, looking to his fore-passed dayes was compelled to conclude, I haue had for inheritance Iob. 14. 5. the mouth [...] of vanitie: vvhat, 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 we seeke our comfort in her perishing gaine or glory, wee shall lament at the last; we haue fished all night, and haue taken nothing; we haue [Page 234] wearied our selues, and it doth not profit vs.

O what a silly life is this▪ quae viuendo decresit, which in liuing weareth away, and that which is worse, not onely so­dainly goeth away, but also transeundo nos terit, wearies vs inHe hath fewest yeares who hath liued most yeares. the going by, and makes vs euer the longer the lesse: the more of her dayes this miserable life hath lent thee, the fewer thou hast. Worldlings accounts them who are aged men of most yeares, but that they count wrong shall be made cleare by this similitude: I admit, that one who had in his purse ten thousand pounds, hath wasted all to one, will any man speaking of him, call him for that a man of great riches? the most they can say, if they speake in truth, is that once he was wealthy, but now is become poore. It might haue beene said of him who now is aged, when he came first into the world, that he was a man of many yeares, for then he had fifty, sixty or seauenty yeares, as it pleased God to number them to thee, before to be spent, but now the more of these yeares thou hast receiued, the fewer thou hast remayning vnto thee, so deceiueable a thing is this life, that when she giues vs most, she leaues vs least, Non enim accedunt nobis anni, sed discedunt, for yeares doe not so come to vs that they bide with vs, but that they goe from vs.

Are not worthy.] The word is vsed to expresse thingsThe word ex­poned. which being waighed in a ballance are found equall, and so his meaning is, that our present sufferings are not of equall weight with that glory. Wee will not here stand out of this place to dispute against the doctrine of merits, which might be destroyed by an argument a consequenti, onely wee will answere that sophisticall reason, which the Iesuits in their marginall notes on this place vse to stablish it: the workes of Christ cannot be denied to be meritorious, for the works of men are the workes of Christ, being done in them by the spirit of Christ, therefore are they meritorious. That the workes of Christ are meritorious wee denie not, vnder­standingOnely the per­sonall workes of Christ are meritorious. thereby his personall workes, that is, those which as Mediator he did in his owne person, in his owne blessed [Page 235] body, while he was vpon earth: he bare the punishment of our sinnes, by the once offering vp of his blessed body vpon the Crosse, he made an attonement for vs, and satisfied his Fathers iustice, by himselfe he hath made the purgation of our sinnes, and so in his owne body hath finished and perfected that action of meriting; there needes no more to be done, neither by himselfe in his owne body, nor by himselfe in the bodies of his children, for meriting grace and life to them who are his, then that which hee hath done already in his owne blessed body.

As for the workes therefore which by his holy spirit heeWorkes of grace in rege­nerate men are not supplemēts of Christs per­sonall merit. workes in good men, hee doth them not as supplements to his most perfect personall merits▪ for so his personall merits should be found vnsufficient, which were blasphemie to thinke: but hee workes them in the godly as effects of his vertue, whereby he communicates to them those benefits, which once in his owne person he hath perfectly merited, to wit, righteousnesse, and life, and that for the beginning and finishing of their conformity with him.

Secondly, those workes which Christ by his Spirit worksThey are not pure & perfect. in vs, are in such sort wrought by him, that they are not wrought without vs, and therefore cannot be perfectly holy, and consequently meritorious. As the fountaine is so must the water of the spring be; as we our selues are so must our works be: we our selues in a great part are vncleane, and vnregenerate, what worke then perfectly cleane and holy can be done by vs?

But leauing them and their errour, let vs marke hereOur present vaine & sinfull pleasures requi­ted with an in­finite weight of wrath. for our instruction, that the inequalitie betweene our pre­sent sufferings and that glory, consists in these two, the one are light and momentane, the other of an infinite weight, and eternall: and as our sufferings for these respects are not wor­thie of the glory to be reuealed, so are not the present pe­rishing pleasures of sinne, of any worth to be compared with that infinite weight of eternall wrath which is due to them. As the seauen yeares of Famine in Aegipt did eate vp the [Page 236] former seauen yeares of plenty, so shal the endlesse sorrowes of the wicked, make all their former pleasures to be forgot­ten: the dayes shall come vpon them, in the which they shal 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 vvorld, than the floure of the Rose, which wanteth not the owne thornes, and vermine; being plucked in the garden it withers 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 infinite weight of wrath, which is to be vpon all the children of disobedience.

Of the glory.] The end of our present sufferings here wee see it is glory. Yee shall weepe and lament (saith our Sauiour) and the world shall reioyce, yee shall sorr [...]w, but your sorrow Iohn. 16. 20. shall be turned into ioy. Sometime God giues his children notable comfort before trouble, as Elias receiued a doubleComfort comes some­time before trouble, some­time in trou­ble, but alway after trouble, to the godly. 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 bloudy 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. Som­time againe the Lord in the middest of trouble giues his children such comfort, as deuoures all their present sor­rowes; to Peter in the prison there appeared an Angel, and a light shining round about him; and Iacob banished from his Fathers house, sees a more comfortable vision at Bethel, than any that euer hee had seene at home: but albeit the Lord deales not alway with all his children, as hee did with these, yet are they all sure of this comfort, glory shall be the end of their sufferings.

To be reuealed. The Apostle calleth it a glory to be re­uealed,Our glory is prepared but not reuealed. hee telleth vs in another place, that it is prepared al­ready, yea, it was prepared before the foundation of the world, but it is not yet reuealed: beatitudo illa comparari hic Aug. de San­ct [...]s. ser. 46. potest, possideri non potest, that felicitie may be obtayned here, but cannot be possessed here. Ne ita (que) quaeras in via, quod tibi seruator in patria, seeke not therefore that in the vvay, which is kept for thee, till thou come to thy coun­trey: let vs possesse our Soules in patience, waiting for that, which in this life is neyther reuealed, nor can be possessed. Moses besought the Lord to shew him his glory, and he re­ceiuedExod 33. 18. this answere, No man can see it and liue: and vvhen that glory filled the Tabernacle, it is said, that Moses couldExod. 40. 38. Moriamur vt viuamus. not enter into it. Seeing it is so that our wretched nature can not abide that glory, and we cannot liue and see the Lord; let vs prepare our selues with ioy and contentment to dye, that we may see him.

And in the meane time, by that glory which God hathYet by the glo­ry reuealed we may iudge of that glory which is not reuealed. Aug. de temp. ser. 9. 9. reuealed in his workes, let vs iudge of that which is not re­uealed; if these workes of God vvhich wee see, be so beau­tifull▪ what shall wee thinke of those we see not? out of all doubt, among all the workes of God, those which are inui­sible, are most excellent, as the body of man is a beautifull vvork manship, but not comparable to the soule. This glory I count it the highest degree of eternall life: the first is, Righteousnesse; the second, Peace; the third, Ioy; the fourth is Glory: Righteousnesse breeds Peace, and Peace breedes Ioy, and our Ioy shall be crowned with glorie: if the doing of the workes of righteousnesse bring such comfort to the minde, as the godly finde in experience, how shall our com­fort abound when we receiue the reward of righteousnesse,Ber. in Cant. Ser. 47. God is good to them who seek him, much more vnto thē who finde him. which is Glory? Si sic bonus es quaerentibus te, qualis es asse­quentibus? if thou Lord be so good to them who seeke thee, vvhat shalt thou be to them vvho finde thee? vve may be assured that these first fruits of the Spirit, and the earnest of our heauenly inheritance, wherin now stands our greatest [Page 238] comfort, shall appeare as nothing, vvhen that masse of glory shall be taken vp, and communicated vnto vs. As the light of the Sunne, when it ariseth obscures the light of the Moone and Starres: so that glorie when it shall be re­uealed, shall obscure those our ioyes, which now we esteeme to be greatest: Adeo enim pulchra est facies illa, vt illa visa Aug. de temp ser. 49. nihil aliud possit delectare, for so pleasant is that face of God, that they vvho once see it, can be delighted vvith no other thing. The Queene of the South heard very much of Salo­m [...]ns wisedome and of the glorie of his Kingdome, but as she confesseth herselfe, the halfe of his glory vvas not toldWe shall see much more in heauen, than we can heare of it. her; and so shal we one day not onely say with the Psalmist, As we haue heard, so haue we seene in the Cittie of our God, but shall be compelled to acknowledge that the glory pre­pared for vs, by innumerable degrees excels all that euer we heard of it, Semper enim maiora tribuit Deus, quam promittit, Basil. hexam. for the Lord our God giues alwayes greater things than he promiseth.

And yet albeit we cannot speake of it as wee should, letMeditation of the Glory to come recom­mended to vs. vs meditate vpon it as vvee may, where the Apostle is si­lent, vvho can speake? when hee was rauished to the third heauens, hee heard such vvords as hee could not vtter: and againe, the eye neuer saw, the eare neuer heard those things which God hath prepared for them who loue him: facil [...]s inuenimus quid ibi non sit, quam quid sit, it is more easie toAug. de verb. dom. ser. 64. tell what that life is not, than to tell what it is: yet certainly the Lord would neuer vse it as an argument to comfort vs in trouble, were it not that it is his will that wee exercise our mindes in the consideration thereof. When the Lord first promised to giue Abraham the land of Canaan for inheri­tance, hee commanded him to rise, and walke through the land to view the length and the breadth thereof, albeit he was not to put him in a present possession thereof, yet the Lord vvill haue him to view it, that the sight of that which GOD had promised, might sustaine and comfort him, till the day of possession came: so vvee, though vve be not [Page 239] presently to be entered into possession of our heauenly▪ Ca­naan, yet seeing the Lord hath so commanded vs, let vs now and then goe with Moses to the toppe of Pisgah, and view it; that is, let vs separate our soules from the earth, and ascend by prayer and spirituall meditation, and delight our selues with some sight of that land, as it shall please the Lord to giue it vnto vs.

There are foure principall names by vvhich the holyOur estate in heauen expres­sed vnder foure most comfor­table names. Spirit in Scripture expresses that felicitie of the Saints of God in heauen: first, it is called a life, and such a life, as is eternall: secondly, it is called a glory, and such a glory as is a crowne of glory, and that of infinite vvaight: thirdly, it is called a kingdome, and such a kingdome as cannot be sha­ken:Heb. 12. 28. fourthly, it is called an inheritance, and such an inhe­ritance, as is immortall, vndefiled, and that fades not away. Tell O man what is it thine heart vvould haue? Is there any thing thou louest better than life? is there any better life, then a life of glory? is there any greater glory, than a kingdome of glory? is there any surer kingdome than that which is thine by the right of an immortall and permanent inheritance? and yet these are the excellent things proui­ded and reserued for them vvho patiently suffer vvith the Lord Iesus Christ.

But to insist in the words here vsed by the Apostle▪ letFoure things marked here concerning the life to come. vs consider in them these foure things. First, the excellency of it in the word, glory. Secondly, the eternitie of it, vvhich is to be collected of the secret opposition made betweene it and our present sufferings which are now. Thirdly, the ma­nifestation of it, in this that he saith, it is yet to be reuealed. Fourthly, the veritie and soliditie of it, in that he saith, it is to be reuealed in vs.

First then the excellencie of that life is to be considered,1 The excellency of it. in the word glory. There shall be there no base nor con­temptible thing, all shall be glorious that is there, and our estate then shall be an estate of glory. Now we see the Lord but through a vaile and in a mirrour, but then wee shall see [Page 240] the Lord face to face, and shal in such sort behold his glory, that wee shall be transformed into it. This change as vvit­nesseth the Apostle, is begun by the sight of God vvhich we haue in the Gospell, for euen now wee behold as in a mir­rour the glory of the Lord with open face, and are changed from glory to glory by the same image, by the spirit of the Lord, but in heauen this change shall be perfected, and we shall be fully transformed into his holy similitude, so that nothing shall be left in vs, but that which is his own workmanship. O how hath the Lord magnified his mercy toward vs! he hath rai­sed our honour from the dust, and deliuered our soules for the lower hell, and hath made vs to sit with himselfe in the highest places, where we shall be filled with the ioyes which are at his right hand; wee shall drinke of the riuers of his pleasures; in his light we shall see light, and be transchanged by the light of his countenance.

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

Beside this the excellency of that glory shall yet better ap­peare,All the compa­nions in that glory, are first borne, all noble mē, of strength and dignity. if we consider the companions with whom we shall be glorified: there is the congregation of the first borne, al of them are men of excellent strength, and dignitie, not of base li­nage, but noble indeede; for by their second birth they are the Sonnes of God, and brethren of the Lord Iesus. The Citizens of Tyrus are described by Esay to haue been com­panions to Princes; but in that heauenly Ierusalem, euerie Citizen is a crowned King, and none but Kings, are free­men of that citie, knit among themselues by the band of one Spirit, into so holy a communion, that euery one of them accounts the ioy, and glory of his brethren, an increase of his owne ioy. It is not there as here vpon earth, where theThe glory of one of them augments the glory of an­other. ioy of one is the cause of sorrow to another: the light of the Sun darkneth the Moone, and the light of the Moone obscureth the light of the Stars; if the one halfe of the earth be illuminated, the other is left in darknesse: but there the light of one augments the light of another, the glory of one shall be the glory of all, euery one of them reioycing, not onely because the lightsome countenance of God shines vp­on themselues, but also because they see their brethren ad­mitted to the fruition of the same glory.

But among all those, with whom wee shall be glorified,Specially the sight of Iesus, Lord of that fa­milie, shall en­crease our ioy. there is one companion of our glory, vvho aboue all the rest shall breed vs exceeding delectation, Iesus Christ the man: O with what boldnesse and spirituall reioycing, shall wee stand in among the holy Angels, vvhen vvee shall see [Page 242] the Lord of the house, the Prince of glory, clothed with our nature? Now we are sure that our Redeemer liueth, and wee shall at the last day see him in our flesh, wee our selues shall see him, our eyes shall behold him, and none other for vs; and herein is our comfort, that albeit as yet vvee haue not seene him, vve loue him, and reioyce in him vvith ioy vn­speakeable, and glorious.

And of this ariseth vnto vs some resolution of that doubtWhether we shall know one another in hea­uen or not. which commonly is moued, whether one of vs shall know another in heauen or no? shall wee know the Patriarches, the Prophets, the Apostles? it is true that these naturall delights which now wee haue one of vs in another shall va­nish: (yet as I haue said) the ioy that shall arise vnto vs of the glorification of others, leadeth vs to thinke that we shall know them. Peter, Iames, and Iohn, did they not know Moses and Elias talking vvith the Lord Iesus, albeit they had neuer seene them before? and did not Adam so soone as hee wakened out of his sleepe, know Euah that shee was bone of his bone, and flesh of his flesh, albeit he had neuer seene her before? and shall we thinke that the second Adam restoreth lesse knowledge to his redeemed, than they lost in the first Adam? The considera­tion of the place shewes the greatnesse of that glory.

Last of all, the consideration of the place vvherein wee shall be glorified, will leade vs to consider the excellency of that glorie. As for the place, our Sauiour sometime calleth it Paradise, there being no meeter place in the earth to sha­dow it, then was that Garden of Eden, the habitation of man in the state of innocencie: sometime he calleth it his fa­thers house, wherein are many mansions: sometime the e­uerlasting habitations. The Apostle calleth it the third heauens; a house not made vvith hands, but eternall in the heauens. Wee see in this composition of the world, that fi­nest things are situate in highest places; the earth as grosest is put in the lowest roome, the water aboue the earth, the ayre aboue the water, the fire aboue the ayre, the spheres of heauen, purer then any of them, aboue the rest; but the [Page 243] place of our glorie is aboue them all, in the heauen of hea­uens, which doth not onely note the excellent purity ther­of, but shewes also what excellent puritie is required in all them who are to inhabite it.

There are three places (saith one) wherein the sonnesThree places of our resi­dence: the first is our mothers wombe, the se­cond is the earth, the third is the heauens. of God at three sundry times makes residence, according to Gods good pleasure. The first is in our mothers wombe: the second is this Earth: the third is that pallace of glorie which is aboue: from the first the Lord hath brought vs to the second, and from the second wee rest in hope that the Lord [...]n his owne good time vvill bring vs to the third. If vvee compare these three together in time, in bounds, and in beautie, vvee shall finde the second doth not so farre excell the first, as the third excels the second. The ordi­narie time of our remayning in our mothers wombe is nineCompared to­gether in time. months, the time of our soiourning in our second house is farre longer, threescore and tenne times twelue months, but in our third house neyther dayes, months, nor yeeres, shall be reckoned vnto vs, for it is the place of our euerlasting habitation.

If againe we compare them in bounds and largenesse ofCompared in bounds. place, vvee shall finde, that as the belly of a vvoman is but of narrow bounds, in regard of this ample vniuerse, so this is nothing in comparison of that high pallace, wherein are innumerable mansions, prepared for many thousands of elect men and Angels. For if one starre be more than the vvhole earth, vvhat is the firmament vvhich containes so many starres? and if the firmament be so large, vvhat shall we thinke of the heauen of heauens, which hath no limites, vvithin which it is bounded?

And last, if wee compare them in beautie and pleasure,Compared in beautie and pleasure. O then what a difference shall arise! when thou wast in thy mothers belly, though thy body vvas indued with those same organes of senses, yet what sawest thou, or heardest thou there? euery sense wanting the owne naturall obiect could breed thee no delight: but this thy second house, thou [Page 244] [...] [Page 245] [...] [Page 244] seest it replenished with varietie of all necessarie 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 second house is but the pauement of our third house beautified vvith the Sunne, Moone, and Starres set in it by the hand of God, and shining more gloriously, than all the precious stones in the world, shal be no other thing, but the neather side of the pauement of our Palace. Iohn the Bap­tist sprung for ioy in the belly of his mother Elizabeth, whenLuke 1. 14. 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, behold the Lambe of God; when hee stood by him, asIohn 1. 36. 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 the mothers vvombe, in com­parison of those infinite ioyes wherewith vve shall be reple­nished, when we shall meete vvith our bridegroome in our Fathers house, wherein wee shall see him face to face and a­bide vvith him for euer.

It is vvritten of Ahashuerus that he made a great banquetAhashuerus banquet not comparable to our marriage banquet. to his Princes and Nobles, which lasted for the space of an hundred 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 was the outmost court of the Kings Palace; the Tapestry vvas of all sorts of colours,Esth. 1. 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 vvere all of Gold▪ all this hee did, that he might shew the glorie 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 glorie? when he shall make his banquet, couer his Table, and gather his Princes, that is, his Sonnes, there­unto, not for a few dayes but for euer; not in the outmost Court, but in the inner Court of his Palace? Surely no tongue can expresse it: for seeing hee hath decked thisIf the outward court of Gods palace be so furnished as we see, what is the inner? vvorld vvherein vve soiourne, and which I haue called the outmost Court of this Palace, in so rich and glorious man­ner, that hee hath ordained lights both by day and night to shine in it, and hath prepared a store-house of Fowles in the ayre, another of Beasts 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 vvee looke for, when hee shall separate vs fully from the children of vvrath, and assemble vs all into the in­ner Court of his owne Palace, into the chamber of his pre­sence? vvee may vvell thinke vvith the Apostle, that the heart of man is not able to vnderstand those things, which God hath prepared for vs; and therefore will rest vvith 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 that2 The eternitie of it. life, in that it is called a life of glory: the next thing to be 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 vve insist not, hauing spoken of it before.

The third thing concerning this Glory here touched,3 The claritie & perspicuitie of it. Col. 3. 3. 1 Iohn 3. is the claritie and perspicuitie therof, [...]t shall b [...] 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. As our head being the God of glory, came into the world in the shape of a seruant, so his members [Page 246] liue here in earth in a contemptible estate, farre inferiour to their glory: therfore Gregorie Nazianzen compares theMans life on earth a stage play wherein men are disgui­sed, seeming to be that which they are not. life of man vpon earth, to a stage play, wherein oftentimes the gentleman appeares in a beggars weede, and the beg­gar comes in with the royall robe and scepter of a King; in the time of action they cannot be discerned, the honourable person being disguised is euill intreated, as if no honour were due vnto him, and hee is placed in the seate of honour, who is not a man of honour: but when the play is done, and the disguising garments laid away, then euery man is known to be such as indeed he is, and returneth to his owne place: it is euen so in this present world, the sonnes of GOD ap­peare in most contemptible shapes, and on the other part none more honourable than those of vvhom wee may sayPsal. with the Psalmist, when they are exalted it is a shame for the sonnes of men But when the play shall be ended, the maskes and vailes shall be taken from the faces of men, and euerie one shall appeare that which he is: the beggarly garment of Lazarus shall be taken from him, he shall be declared to be the sonne of God, and gathered vnto Abrahams bosome; the purple garment of the rich glutton, shall in like manner be laid aside, and then hee who seemed honourable in the world, shall be sent vnto hell, and couered with shame and confusion.

The last thing to be considered here, concerning this4 The veritie and soliditie of it, it is within vs. glory, is the veritie and soliditie thereof: it shall not onely be reuealed vnto vs, but saith the Apostle it shall be reuealed in vs. [...]. Where we haue to put a difference betweene the glorie of a Christian, and the vaine glory of the world­ling,Psal. the glory of Ierusalem is within; the Kings daughter is all glorio [...]s within, but the glory of worldlings is without them, for they either place their glory in the multitude of their attendants, the glory of a King, consists in the multitude of Pro. 13. his subiects, if they haue no people to honor and obey them, their glory goeth to the ground; or in the testimonie and commendation of men, counting it their glory to be praised [Page 247] of men. As the Camelion liues on the ayre, so liue they onSilly glory of worldlings is without them, either in their followers, the breath of other mens mouthes; if men commend them, they are puft vp, if men speake euil of them, they are cast downe. O silly glorie that is made vp and downe by the breath of another mans mouth, surely it can neither be sted­fast nor stable. For as the Moone stands neuer in one state, but changes continually, because it hath no light of the owne, but borrowes it from the Sunne, and therefore shineth more or lesse, as it is in aspect with the Sunne, so is it vvith them whose glorie depends vpon the testimonie of others, their greatnesse is made vp or downe, according to the praise or dispraise of men, but hee who with Iob knoweth that his witnesse is in heauen, wil place all his reioycing in the testimonie of a good Conscience, for that which at length will be our glory, must be reuealed vnto vs.

Others againe are so foolishly vaine▪glorious, that theyOr in their gorgeous gar­ments. place their glory in their garments. This is a begd and va­nishing glory; from the Wormes man borrowes silkes, to decore him; from the shel-fish Pearles; from the earth siluer and gold; from the Sheepe, wool to be his garment; from the Oxen their skinne, to be his shooes; from the Foules feathers, to dresse him like a foole: Thus being clad like Herode on his birth-day, he would seeme to be an honou­rable man, foolishly reioycing in that which is the witnesse of his shame, and should be the matter of his humiliation: thus men hauing lost that glorie which GOD gaue them in the beginning, sollicite huc & illuc circumeunt aliunde sibi Chri. in Mat. hom. 4. gloriam colligentes omni irrisione dign [...]ssimam, runnes vp and downe with great care gathering from other things a glorie to themselues, most worthy to be scorned.

Now to conclude, as wee haue some way seene the great­nesseVse of this do­ctrine is to moue vs to exchange things present with things to come. of this glory prepared for vs, so are wee to labour to haue our harts inflamed with such a loue and desire thereof that we may despise the best things of this earth as doung, and account the greatest glorie of flesh, to be as withering grasse in comparison of it, & may resolue patiently to beare, [Page 248] yea, and to reioyce in our present afflictions, vnder hope of that glory to be reuealed in vs. There is no man we see that will refuse to change for the better, he exchanges siluer for gold, and giues leade for precious stones, though the better hee gets be but in opinion: and shall not vve be content like the wise men of God▪ to forgoe the earth, and the plea­sures thereof, that we may enioy heauen. As for worldlings,What taste worldlings haue of the ioyes to come. it is no maruaile 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 vvhich 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 which pleased them vvell, refuse to buy them, being scared vvith the greatnesse of the price which must be giuen for them: euen so haue they their own ioy at the hearing of the word, and hath also their owne desires, to be glorified vvith Christ; but when they heare that before they enioy that glorie, they must suffer with Christ, deny themselues, forsake their sinfull pleasures, and cease from their gainefull trade of wickednes, they giue ouer the bargaine, they stumble and fall back to the former course of their vngodly life.

But assuredly if wee all knew those things vvhich belongThe onely cause why we walke flowly toward that glory is be­cause we know it not. to our peace, but now are hid from our eyes, ten thousand worlds could not keepe vs back from them; and therefore seeing all the cause of our slow running towards that price of our heauenly calling is in the darknes 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, LordEphes. remember vs vvith the fauour of thy people, and visit vs with thy saluation, that we may see the felicitie of thy cho­sen,Psal. and reioyce with the ioy of thy people, and glory vvith thine inheritance: which the Lord grant vnto vs for Iesus Christs sake.

WE haue heard hitherto the Apostles first princi­pallThe Apostle insists in the amplification of this glory. argument of comfort against the Crosse, taken from the end of our afflictions, set down in the end of the 17. verse. If wee suffer with Christ, we shall raigne with Christ. This argument hee hathHe proues the greatnesse and certaintie of that glorie, by two arguments amplified in the 18. verse. We shall be glorified with such a glory as for waight and eternitie shall farre exceed our pre­sent sufferings. Now hee insists still in the same amplificati­on, and he proues that glory must be both a great and a cer­taine 1 glory. First, because the creature by that instinct of na­tureFrom the fer­uent desire which the crea­ture hath to it by the 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, wait also for it. Now it can neither be a small thing nor yet vn­certaine, which God hath taught his creatures both by in­stinct 2 of Nature and of Grace to long for: but it must beFrom the fer­uent desire which the god­ly haue to it by the instinct of Grace. some excellent and most certaine good, whereupon 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 down a proposition of the creatures feruent desire, to see that glory reuealed:The order of his proceeding in the first argument. 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 vvhich they shall be restored, vvhen the sons of God shall be reuealed: and then hee concludes this argument verse 22. And this purpose he handle [...] 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 his earnest [Page 250] expectation of the creature he expresseth by foure very sig­nificant phrases: the first word signifieth such an earnest de­sire, as we vse to testifie by the lifting vp of our head, and at­tentiue looking for the comming of one, vvhom we would faine haue; with this hee ascribes to the creature a hoping, and thirdly, a sighing and groning, such as is vsed of them, vvho lye vnder a heauy burden, whereof they would faine be eased, and last, hee saith, they trauaile in paine with vs: thereby declaring the vehemencie of their desire, that it is like the earnest desire of a woman trauailing vvith Child, who most earnestly wisheth to be deliuered.

All these by a figure and improperly ascribed to theWaiting, ho­ping, sighing, groning, ascri­bed to the crea­ture, to signifie their naturall inclination and instinct. creature▪ signifie vnto vs, that forcible inclination and in­stinct of nature, whereby the creature bendeth it selfe to practise that good in the highest degree, for which it vvas made, to the glory of God and good of man; which because it is not permitted to doe, being restrained by a superiour power for the sinne of man, therefore it is described vnto vs sighing and groning, wearie of the present estate, and vvai­ting for a better. As wee see that the needle of the Mariners compasse, touched vvith the Adamant▪ hath in it this natu­rall inclination that it seekes continually toward the North, from vvhich if it be restrained by any violent motion, it shakes and trembles continually, as a malecontent, but if it obtaine the owne end, and be once directly set toward the North, then doth it rest: it is euen so with the creature, the heauens and the earth being subdued vnder the bondage of vanitie, and their naturall inclination to good restrained▪ for our sinnes cannot rest, but in their owne kinde sigh and grone, waiting for the day of their deliuerance, and this in­stinct of nature in the creature, is vnto the Lord as a cer­taine voyce or desire, which hee vnderstands no lesse, than hee doth the voyce of the mouth, or desire of the heart in those creatures, whom hee hath indued with reason & sense. This being spoken for the exposition of the vvords, vvee come to the doctrine.

We finde in the holy Scriptures a three-fold vse of GodsA threefold vse of the creature toward man. creatures toward vs: their first vse is to serue vs, if wee vvill serue the Lord; yea, vpon this condition, the Angels are not ashamed to be called our ministers and seruants. Their se­cond vse is to crosse vs when we offend God, then they serue eyther to punish vs in our persons, or to hurt vs in our goods; for when wee will not vvillingly honour God with the first fruits of our riches, but abuse them to the fulfilling of our owne lusts, it is a righteous thing with God to taxe vs against our will, by sending forth his officers and exact­ers, such as the Caterpiller, and the Palmer-worme, to eate vp that tribute which we owe vnto God, but haue refused to pay him. And thirdly, they serue to teach vs; for there is no creature in heauen or earth vvhich doth not teach vs some lesson: the Emmet learnes vs prouidence, the Fowles of the ayre, and Lillies of the field, teach vs to cast our con­fidence on GOD: and here the creature is brought in tea­ching vs to become weary of our present seruitude of sinne, and to long for our promised deliuerance.

This is that miserable estate whereunto man is broughtHow farre man by apostacie hath degenera­ted from his originall glory by his apostacie from God. In the beginning man was made Lord and gouernour of all the creatures; in one day he cal­led them all before him, and gaue them names according to their kindes as one who knew them better in their nature and vertue, then they did themselues, and they all by com­ming at his call to his Court, acknowledged him vnder God their superiour and Lord: this was a part of mans glo­ry in the beginning, but now falling away from God▪ hee hath also so farre degenerated from his owne kind, that he is become inferiour to the beasts, as Balaam▪ Asse was wiser then his maister; so the creatures in their kind reprooue the foolishnes of man, who was their Lord.

Waiteth. The word import a continuall act of expecta­tion▪ The waiting of the creature may make man ashamed, that waites not for that glorie. their expectation expecteth: this earnest vvaiting of the creature may make vs ashamed of our blockish dulnes, that haue not our mindes and hearts set continually vpon [Page 252] that day of our redemption, notwithstanding that exhor­tation belongs vnto vs, that wee should looke for that day and hast vnto it. As the creatures were not made for them­selues1 Pet. 3. but for vs, so they shal not be restored for themselues but for vs, for the greater augmentation of our Glory, and if they who shall haue but the second roome, long for that day, how should we long for it, for whom that glory chiefly is prepared?

When the sonnes of God shall be reuealed. The sonnes ofThe sonnes of God now are not reuealed. God are now said, not to be reuealed in two respects: first, because their persons are not reuealed▪ secondly, because 1 the glory and dignity is not yet reuealed. As for the personsIn regard of their persons, which now are not knowne. of elect men, it is true the Lord knoweth who are his, and makes themselues also after their effectuall calling, to know that they are his, his Spirit bearing testimonie vnto their spirits, that they are the sonnes of God, he giues vnto them that new Name, vvhich none knowes, but they vvho haue it; but now they are not so reuealed, that they are knowne of the world: For this cause the world knowes you not, because Ioh. 15. 20. 22. it knowes not him. The good wheate of the Lord is now so couered with chaffe, and his excellent pearles are locked vp in earthen vessels, the vessel is seene and contemned for the basenesse thereof, the pearle is not seene, and therefore not esteemed according to the excellencie thereof: beside this, there are many of the sonnes of God not yet come into the world, and many already gone out of it, whom vvee know not, but in that generall assembly all the Saints of GOD shall be gathered together into one, at the right hand of the Lord Iesus, and shall be clearely manifested, that the wicked their enemies shall know them, and be confounded to be­hold them.

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

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

We are here againe further to consider, that vvhere theComfortable, that where the Lord cals the rest of his works his crea­tures, he calleth vs his sonnes. Lord giues vnto the rest of his workes, the name of a crea­ture, hee vouchsafes vpon vs the names of sonnes, shewing vs, that albeit in regard of creation we are his creatures, and come vnder that same name with the rest of his works, yet now in regard of his grace communicated vnto vs, wee are [Page 254] much more than that which wee were by creation, and in that respect more esteemed of by him, then all the rest of his workes beside. As a Father counteth much more of his sonne, whom hee hath begotten, than he doth of all other things he hath whatsoeuer: so the Lord our God esteemes more pretious vnto him, one of these his excellent ones, whom he hath begotten in his beloued Sonne the Lord Ie­sus, than he doth of all others besides. For their sakes hee reprooues Kings, hee alters the course of nature, and tur­neth vp-side downe the state of things in the world, yea, he shall declare at length that they are his onely treasure: from the time that once he gets them all gathered vnto him, the administration of this world, as now it is, shall cease and take an end.

Oh that we could stirre vp our hearts to a thankfulnesseOur duty a­gaine craues that in our heart wee should prefer the Lord a­boue all his creatures. toward our God: shall wee not honour him as our Father, who hath called vs his Sonnes? shall wee any more set any of his creatures in our affection before him, who hath set vs in his heart aboue all his creatures? Alas, how pittifull is the folly of man, who being ignorant of God, goeth doting after the creature, as though the workes of his hands were more to be loued than himselfe? or as if there were more beautie or vertue in the creature than in him who made it? true indeede, they haue their owne beautie, Pulchrum coe­lum, pulchra terra, sed pulchrior quifecit illa, the heauen is beautifull, the earth is beautifull, but more beautifull is he that made them: the greatest goodnesse of the creature is but the smallest sparke of that goodnesse which is in the Creator.

THe Apostle hauing set downe in the formerThe first rea­son of the fer­uent desire of the creature is taken from their present hard and euill estate. Verse a proposition of that feruent desire, whereby the creature waites for reuelation of the sonnes of God, assigneth now two reasons of their desire: the first contained in this verse, is taken from the present euill estate of the creature which now is subiect to vanitie. This vanitie as we take it, is opponed to that origi­nall integritie, wherewith the creature was indued in the be­ginning, and it consists in these two: first▪ that the curse of God is laid on the creature for the sinne of man: secondly, that the creature is abused contrary to the owne will, which is also a consequent of the curse.

As for the first, the curse of God inflicted vpon the crea­tureThe creature is subiect to a two-fold va­nitie. for a punishment of man, hath spoiled the creature of original beauty & original vertue: the heauens now are beau­tifull, but nothing so beautifull as they were by the first crea­tion: 1 the earth also is spotted (like the face of a woman, onceBy the curse they are spoi­led of originall beauty and vertue. beautifull, but now deformed with scabs of leprosie,) with thi­stles, thornes, & much barren wildernesse, which are the sen­sible effects of Gods curse vpon it. They haue in like manner lost much of their originall vertue, though the creature in the owne kind intend it selfe to produce those effects which it might haue done by the first creation, yet it is restrained & subdued by a superiour power. The neerer the Sun drawes to the end of his daily course, the lesse is his strength, for wee see the Sun in the euening decayes in heat so it is, the longer by reuolution he turnes about in his spheere, he waxes alway the weaker: and to vse the similitude of the holy Spirit; as a garment the older it groweth, becomes the lesse beautifull, & the lesse able to warme him who weares it; so the creatures by continuance of yeares, decreaseth in beauty and vertue.

The sinne of man hath brought this curse vpon theAnd as sin en­creases, so the curse increases. creature, and the daily encrease 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.

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

Secondly, the creature is abused as concerning the god­ly, 2 vvhen they are compelled to doe euill to those to whomConcerning the godly. they vvould 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, vvhere the fire is forced to burne them, or the vvater 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, vvhereof they faine would be deliuered.

And thirdly, the creatures are abused when they are com­pelled 3 to serue the wicked rebels and enemies of God, soreConcerning the wicked whom against their will they serue. 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 mouthes open to glorifie him; the Earth in like manner is wearied with the heauie burthen of sinne, which daily encreases vpon her; shee 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 liber­tie, 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, out of that one temporall iudgement in­flictedThe creatures being restored to the libertie shall all concur to plague the wicked. vpon the stiffe-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 hearts rebelled against God: the Ayre became pesti­lentious to them and corrupted their bodies with Biles and Botches: the vvaters beneath vvere turned into bloud; the earth was poysoned with venemous flyes which made it rot, 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 murraine: their Fish in the Sea rots and dyes: their vigetatiue creatures are also destroyed: their Vines and Fig-trees are blasted: the flaxe that should haue clothed them; the Barly that should haue 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 particular 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 cup of Gods wrath shall be powred out vpon them.

Not of the owne will.] This is (as wee said before) figura­tiuelyHow a will is ascribed to the creature. spoken of 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 thisHow stands it with iustice that the crea­ture is punished for mans sinne? with iustice, that the creature which sinned not, should be subiected to vanitie for the sinne of man? The question is easily answered, if wee 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 vvith the righteous iudgement of God, that his creatures should become com­fortlesse seruants to man, seeing man of his owne free will is [Page 259] become an vnprofitable seruant to his God, yea a wicked re­bell against him.

And againe, that the Apostle sayth the change which isThe fall of An­gels, of man, & of the creature compared. 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, and now is without any hope that euer they shall be restored. The fall of man was also a fall by sinne of his owne free-will, but not without the Tempt [...]r, and now not without hope of recouerie 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 partaker of the restitution of the sonnes of God. But herein hath the Lord magnified his mercy to­wards vs, that where we fell with Angels, and reprobate men, yet we are restored without them. The consideration of our fall should humble vs, for in it we 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 hee hath denyed vnto others.

Further we are taught here, so oft as wee are crossed byWee should blame our selues when we are crossed by the creature. 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 ayre waxe turbulent, if the stones of the field be offen­ces 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.] Herein hath the Lord wonderfully magnifiedMan and the creature for mans sake are restored to hope, which neither Apo­state Angels, nor reprobate men haue. 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 partakers of this hope, as we said before, that restitution promised in the Go­spell, was neuer preached vnto them: we 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 & malicious Apo­stasie; and reprobate men in like manner, haue no hope of any good thing abiding them after this life: and therefore we are so much the more to magnifie Gods mercy toward vs, who by Grace hath put a difference betweene vs and them, where 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 were cursed for our sinne, partakers of the same deliuerance with vs.

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

And this is to declare that excellent deliuerance vveeIesus the resto­rer heales eue­ry wound that Sathan hath inflicted vpon man. haue by Iesus Christ, there is no wound which Sathan hath giuen man by sinne, but the Lord Iesus by his grace shall cure it: hee 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, 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, hee hates theThree obiects of Sathans ma­lice: first God: secondly man: thirdly the creature. Lord vvith a deadly and irreconcilable hatred, so that if it lay in his power hee would vndoe that most high and holy Maiestie: but because rage as hee will, hee 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 hee esteeme [Page 262] it some pleasure to him, to get leaue to enter into Swine, that he may destroy them: and this he 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 Sa­thanGod ouershoo­teth Sathan in all his machi­nations. and all his intentions, that same man vvhom 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: neither is that enemie 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, vnto whatTo what vse the creatures will serue in the day of restitu­tion wee shall know best when we see it. vse can these creatures serue in that day, seeing we 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 we know they shall be deli­uered and transchanged into a more glorious estate, but for what [...]se, we 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 partakers of that glory, than curiously to moue thorny, and vnprofitable questions con­cerning it.

Now as for the manner of their deliuerance. Seeing the [Page 263] Apostle saith that the heauens shall passe away with a noise,How the Apo­stle saith, the creatures shall be deliuered, seeing the Psal­mist saith they shall perish. and the elements shal melt with heate, and the earth with the workes therein shall be burnt vp with fire; and seeing the Psalmist saith, they shal 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 hee 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, new heauens and new earth. Reu. 21.

And out of this we may perceiue the necessitie of that ex­hortationSeeing the glo­ry of that king­dome requireth that the crea­ture bee chan­ged, how much more should we be chan­ged? giuen vnto vs by the holy Apostle, Seeing there­fore 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 we 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, without sanctification we cannot see the Lord, vnlesse we be2 Pet. 3. 11. purged from our drosse and purified and fined, by the spirit of the Lord, we shall not dwell in those new heauens where­in dwels righteousnesse.

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

This groning of the creature is not to be neglected, see­ingSomtime God complaines to the creature, sometime the creature com­plaines to God vpon man: mi­serable is man if he complaine not on himself. Esay. 1. 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, heark [...]n O Earth, I haue nourished and brought vp Children, but they haue rebelled against me, &c. and here a­gaine the creature is brought in, 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, we 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 wee much more sigh and grone for our owne sinnes? assuredly, if we doe not, we are conuinced to be more senslesse, then the senslesse crea­tures themselues.

Concerning this metaphor of trauailing, it is two mannerTrauailing two manner of wayes ascribed to the wicked in the Scrip­ture. 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 heart 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 faine haue it brought out to perfection, but at length they bring forth a lye: for the malice of the wicked shall slay himselfe, his mischiefe shallPsal. 7. turne vpon his owne head, and his crueltie shall fall vpon his owne pate. But as for the children of God, they trauaileOne manner of way ascribed to the Godly. 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, an adulterous birth, begotten by a most vn­lawfull copulation betweene Sathan and their corrupted wil; 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, O miserable man, Rom. 7. 24. who shal deliuer me from this body 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.

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 reuealed, & it is taken from that feruent expectation which 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, whereupon God hath set the desire of his best creatures, by instinct of the Spirit of Grace. So that wee haue here first a description of Gods children; they are such as haue recei­ued the first fruits of the spirit: secondly, a two-fold effect which this holy Spirit workes in Gods children; first a wea­rinesse of their present bondage, and seruitude of sinne: se­condly, a wayting by a constant expectation for a better. And this doth very much confirme the Apostles purpose, there being none on earth who can better iudge the excel­lencie of that glory to come, than they who haue receiued the first fruits thereof. Out of all doubt the testimonie of any one, who 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 Apostle proceedes fromThe sonnes of God and the creature grone together, and shall be resto­red together. 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, he saith, wee sigh in our selues, As man was not made for himselfe but for the Lord, and therefore should wait vpon him, so the creatures vvere not made for themselues but for vs: and therefore where they are at couenant with vs, they in their kinde wait vpon vs, they goe with vs, they grone with vs, are grieued [Page 267] with vs, and shall neuer rest till wee 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 vvith the godly, they grone not with the creature, and shall not be deliuered with the creature. O miserable man, how vnhappy is that end,The wicked mourne not with them and shall not be partakers so much as of the deliuerie of the creature. 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 vvith them into it to be comforted; thou shalt goe to another place, and mourne without them: the burthen of thy sinnes 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 partaker of the deliue­rance of the creature.

But we also who haue receiued the first fruits of the Spirit.]A description of the godly. In this description of the godly, let vs consider these three things. First, that whatsoeuer grace we haue we receiued it. Secondly, that grace we haue receiued is not full▪ but in part; for we haue onely receiued the first fruits of the Spirit. And thirdly, that the first fruits which wee haue are sufficient pledges to vs of the plenitude and fulnesse, which afterward we shall receiue.

The first of these learnes vs humilitie: what hast thou O Learning vs humilitie, thankfulnesse, and diligence in Prayer. man which thou hast not receiued? The Lord dispenses grace to euery one according to his pleasure, and we are but ves­sels filled and emptied as hee will. Secondly, it learnes vs thankfulnesse: vvhatsoeuer Grace wee haue receiued wee should returne both the praise and the vse of it to him who [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, we should seeke it from him of whom we haue the beginning, and vse all the meanes, such as hearing, reading, praying, keeping of a good conscience, by which Grace may grow, and be enter­tayned in vs.

The next thing we obserue is, that in this life we receiueNo plenitude but first fruits of the Spirit haue we now. not the plenitude and fulnesse of Grace, but onely the first fruits thereof. The vse of this is, first to comfort the children of God, who are oftentimes discouraged with the sense and feeling of their owne wants. It is one of Sathans stratagems to try those by the rule of perfection, who are yet but in the state of proficients, and we had neede to beware of it. Shall ITherefore are we not to think that wee haue no grace, be­cause we haue but begin­nings. giue that vantage to the aduersary, as to thinke I haue no faith, because it is weake? or I haue no loue, because it is little: or no satisfaction, because it is but in a beginning? No, but I will so hunger and thirst for more grace, that I will still giue thanks for the grace I haue receiued; for here wee haue no fulnesse, our greatest measure is as the first fruits, in respect of that which is to come.

On the other side, because euery comfort which is giuenThis comfort vainly abused by prophane men. to the godly, is turned by prophane contemners and moc­kers, into an occasion and nourishment of sinne: they are to know this comfort belongs not vnto them: It is a common thing to them to excuse the want of all Grace. O it is but a small grace which in this life is communicated to the best, and they think their sinnes are wel enough couered, by this that all men are sinners, as if there were no difference be­tweene sinne tyrannizing in the vvicked, and captiued in the godly, or as if beginnings of Grace in the regenerate did not seperate them in regard of conuersation from the [Page 269] vnregenerate who are void of all Grace. Let them therefore know that the Spirit of God whom the godly receiue, is not onely called the first fruits, the earnest, and the witnesse of God, but also the seale and signet of the liuing God. As a seale leaues in the waxe that similitude and impression of the forme which is in it selfe; so the Spirit of God commu­nicates his owne image to all those whom he seales against the day of redemption, hee makes them new and holy crea­tures. And this conuinces carnall professors of a lye, vvho say they haue receiued the first fruits of the Spirit, notwith­standing that their works be wicked and vncleane: they may rather, if they vvould tell the truth, say as those who being demaunded whether they had receiued the holy Ghost or no, answered we know not whether there be an holy Ghost or no: so may they instead of bragging of the first fruits of the Spirit, say in truth wee know not what yee call the first fruits of the Spirit.

And thirdly, out of this description we may gather, thatWhy the Lord giues vs not in this life the principall, as well as the earnest. albeit we haue no more but the first fruits of the Spirit, yet are they sufficient to assure vs, that hereafter we shall enioy the whole Masse. In two respects it is customable to men to giue an earnest penny in buying and selling, eyther when the summe is greater then they are able to pay for the pre­sent, or when the thing bought is of that nature, that it can­not presently be deliuered: but betweene the Lord and vs there is no buying nor selling, he giues freely vnto vs▪ both the earnest and the principal, but first the one, and then the other; not that the Lord is vnable to pay presently all that he hath promised, but because the principall is of that na­ture, that it cannot be receiued, till we be prepared for it. As the husbandman must sow and tarry vvith patience till the haruest come, wherein hee may sheare: as the warriour must fight before he obtaine the victory; and the wrestler receiues not his crowne till hee haue ouercome, neither doth he that runnes in a race obtaine the prise, till he haue finished it: so must the Christian, in all these be exercised, [Page 270] before that the Lord possesse him in the promised king­dome of his Sonne Christ Iesus.

And though payment of the principall for a time beWhat comfort wee haue now in the earnest and first fruits of the Spirit. delayed, yet for our comfort, the earnest and first fruits are presently deliuered vnto vs, the Lord so dealing with vs as he dealt with Israel in the Wildernesse, when he caused the twelue spies to bring with them from the riuer of Eschol, a branch of the Vine tree, so full of the clusters of grapes, that it vvas borne betweene two vpon a tree, together with the figges, and pomegranats, and other fruits of that land: for no other end, but that Israel tasting of the first fruits of Canaan might be prouoked to a more earnest desire there­of, as also to assure them that the Lord who had giuen them the beginnings, vvould also put them in possession of the vvhole, accord [...]ing 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 wee may taste them, such as peace of Conscience, and ioy of the Spirit, that by proofe of the small beginnings, wee may know what excellent comfort is laid vp in store for vs.

Wee sigh in our selues. Here followes now the two effectsTwo effects which the Spi­rit workes in the godly, first a sense of their miserie for which they sigh. of the Spirit, which he workes 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 he saith, they sigh within themselues, to teach vs that it is not an hipocri­ticall and counterfait, but an inward and godly sorrow, which 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 grie [...]e of heart 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, vvhich 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 hart, 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, that theSighing and mourning goe before comfort Spirit of God first teacheth vs to sigh and mourne for our present misery, before he comfort vs with a constant hope of deliuerance. If now we mourne not, we 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 con­tinuallPsal. 6. 6. mourner vvas Dauid, who protests that in the night he watered his couch vvith teares, and in the day mingled his cup therewith: and Iob in like manner, my sighing (said he)Iob. 3. 24. comes before my eating. The Saints of God are not asha­med to professe that of themselues, vvhich 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, for assuredly theyLuke 6. 25. Mat. 5. 4. Gen. 27. 38. shall weep, the end of their ioy shall be endles mourning and gnashing of teeth, they shall shed teares aboundantly with Esau, but shall finde no place for mercy.

Let vs therefore goe to the house of mourning with theMaries teares pleased Christ better than the Pharisies deli­cates. Luke 7. 38. verse 44. godly, rather than to the banquetting houses of the wicked, reioycing in their sinfull pleasures. At one time Simon the Pharisee gaue our Sauiour a dinner, and Mary vvho had beene a sinner, brought him the sacrifice of a contrite hart, and the Lord esteemed more of her teares, than of the Pha­risies delicates. No banquet pleaseth the Lord Iesus so vvell as a banquet of teares, poured from a truely penitent heart.Psal. The Lord is said to gather the teares of his children, and keepe them in a bottle, 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 needelesse. But alas, how shall hee gather that vvhich wee haue not scatte­red? vvhere are our teares, the vvitnesses of our vnfained [Page 272] humiliation before God. The hardnes of heart hath ouer­growneThe deplorable hardnes of h [...]rt in this age, that cannot mourne Gen. 4. 22. 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, 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 isNumb. 20. 11. to get a melting heart. The rocke rendred water to Moses at the third stroke, but alas, many strokes vvill our hearts take, before they send out the sweet teares of repentance: this I marke that knowing our naturall hardnesse, vve may learne without intermission to fight against it.

For herein is our case so much the more pittifull, that ha­uingSeeing we haue so many causes of mourning without vs, the troublesome estate of Gods Church. Nehe. 1. 4. more than matter enough of mourning, yet vve 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 peac [...]able? Godly Nehe­miah being placed in the honourable seruice of King Ar­tashashte the Monarch of the world, 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 weary of his life: the Arke of God capti­ued, and the glory departed from Israel, draue all comfort1 Sam. 4. 19. A [...] 6. 6. out of the heart of the wife of Phinces: these and many moe may [...]each vs, that the affliction of Ioseph should be matter of our sorrow.

The causes of mourning within vs, are partly our sinnes,Causes of mour­ning within vs, our manifold 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 contrarie to the nature of the disease: our sinne is a sicknes, 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 euil which we 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 stil in their remembrance for their humiliation, so that with godly Ezechia they recount all2 King 20. 23. their dayes and their former sinnes in the bitternes of their heart: so long as sinne remained in their affection, it was the matter of their ioy, but now being by grace remoued out of the affection, it becomes the matter of their sorrow.And our mani­fold tentations.

The other cause of our mourning, is our manifold ten­tations: for this vvorld is no other thing but a stormy 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 beset [...] vs with tentati­ons, on the right hand and on the left, vt quatuor angulis Gregor. Mo­ral. pulsata domus, aliqua ex parte ruinam saciat, that the house being shaken at all the soure corners, may fall downe in one part or other; no rest nor quietnes for vs in this habitation, terrours within, fightings without. Propter quod vno con [...]ilio Act. 20. 19. migrandum est Christianis, for the which, it is best for vs vvith one aduice to conclude, that wee vvill remoue; and in the meane time send vp our complaint to our Father in hea­uen, as the Gibionites did to Ioshua, shewing him how vveIoshua 10. 6. are besieged and enuironed for his sake, and praying him to come with hast and help vs.

Waiting for the Adoption. Now followeth the other ef­fectThe other ef­fect the spirit works in vs, i [...] a waiting for deliuerance. 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 vve haue trouble, yet haue we no trouble vvithout comfort. Blessed be God who comforts vs in all our 2 Cor. 1. 3. 4. tribulations, and beside that vvhich vve presently haue, it is yet much more vvhich vvee looke for. The men of this vvorld haue no ioy vvithout sorrow, euen in laughter their Pro [...]. 24. 13. heart is sorrowfull, pretend what they will in their counte­nance, there is a heauinesse in their conscience, arising of the vveight of sinne, but it is far otherwise vvith the godly, for euen in mourning they doe reioyce, and vnder greatest heauinesse they carry a liuely hope of ioyfull deliuerance.

Againe, wee are to marke that the godly are describedThe day of death and day of resurrection earnestly wai­ted for by the godly. 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 waite; the first, the day of death, wherein 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 wait with patient Iob, till the day of their change come, and doe desire with the Apostle to beIob. 14. 14. dissolued, that they may be with Christ: they pray for it so oft, as they vse that petition, Let thy kingdome come, seekingMat. 6. 10. Luke 11. 3. death so farre as it is a meanes to abolish sinne vtterly, 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 far from them, and when it comes, it comes vpon them vnlooked for. As Iehu furiouslyDeath comes on the wicked as Iehu came on Iehoram. came vpon Iehoram, and hee made vvith all his speed to his chariot, thinking to flye away, but in vaine for the arrow of Iehu ouertooke him; so death comes vpon the wicked2 King. 9. 23. 24 in a day, and place wherein they looked not for it, and they being terrified with it, runnes with all the speede they can to their chariots, that is, to their refuges of vanity, but the dart of death surely ouer-takes them. Miserable are they vvhose comfort standeth rather in an vncertaine delay of death, than in any certaintie vvhich they haue of eternall life.

But let vs be prepared for it, as the good Israelites ofWe should not soiourne in the body like Ionas in the sides of the s [...]p, but like Abraham in the doore of the tabernacle. Exod. 12. 11. Gen. 18. 1. 1 King. 19. 9. God, with our loynes girded vp, and our staues in our hands, ready to take our iourney from Egypt to Canaan, vvhenso­euer the Lord our God shall command vs. As fowles de­sirous to flye, stretch ou [...] their vvings, so should man desi­rous to be with the Lord, stretch out his affections toward the heauens. Abraham sat in the doore of his Tabernacle when the Angell appeared vnto him, Elias came out to the mouth of his Caue, when the Lord appeared to him, and [Page 275] we must also reioyce to come out of the caue and tabernacle of this vvretched body, if vve would meet vvith the Lord, yea, euen while as wee dwell in the body, if in our affection vve come not out, and stand as it were in the doore of our tabernacle, but like Ionas sleeping in the sides of the ship,Ionas 1. 5. 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, is theThe day of Christs second comming lon­ged for. 1 Cor. 1. 7. Phil. 3. 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 he saith, our cōuersation is in heauen, from whence we looke for our Sauiour the Lord Iesus, yea he giues it out as a marke of all those who are to be glorified, when hee saith,2 Tim. 4. 8. there is laid vp for mee a crowne of righteousnes, and not for me onely but for all them who loue Christs second appearing: AndHeb. 9. 28. 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 greatAs the Iewes waited for the yeere of Iubilie so should we for the day of Christ, but alas few doe so. Reu. 22. 20. scarcitie of Faith and spirituall grace in this generation, 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 quickly, can in truth answer with the godly, Amen, euen so come Lord Iesus: and all because we are neithe wearier of our present miserie, nor certaine of that glorious deliuerance to come, otherwise we would long for it, and reioyce at the smallest appearance thereof. The woman with child reckons her time as neere as shee can, and albeit others haue no minde of it, yet is it alway in her remembrance, because that then she hopes for deliuerance. Among the Iewes as the day of their Iubilie drawes 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 275] wee much more reioyce, the neerer 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, for the comfort of the weake Christian, vve areThe wounded cōscience euen of the godly de­sires not death. to consider, whether the godly be alway in this estate, that they dare lift vp their heads with ioy, and pray for Christs second appearance or not? To this I answere, that their disposition herein is according to the estate of their consci­ence: as the eye being hurt is content to be couered with a vaile, and desireth not to behold the light, vvherein other­wise it reioyceth; so the conscience of the godly being any way wounded, is afraid to stand before the light of the coun­tenance of God, till the time that it be cured againe. And this made Dauid to craue, that the Lord would spare him aPsal. 51. 9. Psal. 86. 3. little, and giue him space to recouer his strength; but after mourning and earnest calling for mercie, the conscience being pacified, then doe the godly say vvith Simeon. Now Lord let thy Seruant depart, for mine eyes haue seene thy sal­uation. Luke 2. 29.

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

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

Let this comfort vs against the present base and contemp­tibleCōfort against the present base estate of our bodies. state of our bodies, now they are but filthy sinckes of corruption, and vessels so full of vncleanenes, that the Lord hath appointed in the body fiue conduits to purge the na­turall filth thereof, and after this they are to be laid downe in the bed of corruption, the wormes spread vnder them and aboue them (as it is said of the King of Ashur) shall de­uoure2 King. 19. and consume their flesh, the earth shall eate vp their bones, and turne them into dust; the braine which was the seat of many proud and vaine imaginations, becomes after death oftentimes the seat of the vgly toad; the reynes that were the seat of concupiscence, engendreth serpents; and the bowels vvhich could neuer be gotten satisfied with meate and drinke, shall be replenished vvith armies of crawling wormes: but against all these vve haue this comfort▪ that as presently we haue obtained remission of our sinnes, so are we assured of a glorious redemption of our bodies, qui enim Bernard. resurgit in anima, resurget in corpore ad vitam, for he that riseth now in his soule, shall hereafter rise in his body to e­ternall life.

And of this euery man is admonished, that if he loue hisHe who hath the first redemption shall be sure of the se­cond. body, he should in time take heed to the estate of his soule, see that it be partaker of the first redemption, which is the remission of sinnes, and be sure thy body shall be partaker [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 that they may at the leastBernard. prolong and delay death, which they cannot cut away: but if men take so much paines, and suffer so strait a dyet of body, and bestow so great expenses that they may liue a short while longer vpon earth, what should men doe that they may liue for euer in heauen?

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

This place is abused by the aduersaries, to impugne theThis verse abu­sed to impugne Iustification by Faith. doctrine of iustification by Faith: we are saued say they by hope, and therefore not by Faith onely. That wee may see the weakenesse of their reason, wee will first compare Faith and Hope, in that relation which they haue to Christ: se­condly, in that relation which they haue mutually among themselues. For we deny not, that Faith, Hope, and Loue, each one of them haue a place in the worke of our saluation, [Page 279] but the question betweene vs and them is, concerning the right placing of them. First, then it is certaine, that bothFaith & Hope compared in their relation to Christ. Faith and Hope looke vnto Christ; Iesus Christ and that vvhich hee hath conquered vnto vs, is the obiect of them both, but diuersly: for faith enters vs into a present posses­sion of Christ and his benefits, he that beleeueth in me (saithIoh. 3. 36. 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 be much more excellent, than that which presently we enioy; for the possession of Christ which now I haue by Faith is1 Cor. 13. 9. 10. imperfect and mediate; by Faith I know Christ but in part, by Faith I apprehend him but in part also: and this possessi­on I haue it mediately, to wit, by the meanes of the Word and Sacraments; but my hope directs mee to looke for a more excellent possession of Christ, within a short while, in whom I shall enioy much more than now by the know­ledge of my Faith I can see in him, or yet by apprehension of my Faith I can comprehend of him. And this is that per­fect and immediate possession of Christ which by Hope we looke for.

Now as for their mutuall relation among themselues,Faith and hope compared in their mutuall relation be­tweene them­selues. Faith is of things past, present, and to come; Hope is onely of things to come: Faith is more largely extended than Hope: we hope for nothing vvhich vve beleeue not, but something vvee beleeue for vvhich vve hope not: vve be­leeue that the paines of hell abide the wicked, but we hope them not; for hope is an expectation of good to come, they may fall vnder feare, but come not vnder hope. Againe, Faith is the mother of Hope; for of that imperfect know­ledge, and apprehension of Christ which I haue by Faith, there ariseth in mee an hope and expectation of a better: Hope againe, is not onely the daughter of Faith, but the conseruer and nourisher of Faith, the piller that vnder­props it, when it faints; for in this life wee are beset vvith so manifold tentations, the worke of God seeming oftentimes [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 need to be sup­ported by Hope, vvhich teacheth alwayes with patience to depend vpon Gods truth, and to looke for a better. As for example, the Lord saith, Call vpon me in the day of thy trou­ble, Psal. 50. 15. I will heare thee, and deliuer thee, and thou shalt glorifie me, according to this promise the Christian calling vpon God and yet not finding deliuerance, his Faith begins to faint, but then Hope comes in, and succoureth Faith, and her counsell is, the vision is for an appointed time, at last it shall Habak. 2. 3. speake and not lye: though it tarry, waite, for it shall surely come and not stay: and this Faith being strengthened by Hope, continues her prayers to God, vntill she obtaine her promised and desired deliuerance.

And of this it is euident, in what sense it is that the Apo­stleThe right place assigned to eue­ry one of these three, Faith, Hope, & Loue, in the worke of saluation. saith, wee are saued by Hope, to vvit, because by it vvee are vpholden in trouble: for he is not here disputing of the manner of our Iustification (which he hath done before) but discoursing of those comforts vvhich we haue to sustaine vs in affliction. If ye aske by which of these three, Faith, Hope, and Loue, we are iustified, that is, by which of them we ap­prehend Christs righteousnes offered to vs in the Gospell, the Apostle hath aunswered already, wee are iustified by Faith. If ye demand which of these three chiefely sustaines vs in affliction: the Apostle here telleth you, that vvhen Faith is weake, Hope saues vs that vve despaire not: and if yee demand which of these three declares vs to be men iustified by Faith in Christ, the Apostle telleth you, vvee must declare our Faith by good workes; for Faith vvorketh by Loue: these are the right places, which these three ex­cellent graces of the Spirit hath in the worke of our saluati­on, and they goe so ioyntly together, that they cannot be sundred:

When we say that a man is iustified by Faith onely, vve doe not therefore make the iustified man to be vvithout [Page 281] Hope and Loue. For albeit in the action of the apprehen­dingThe doctrine of Iustification by faith onely, takes not away Hope & Loue. and applying of Christs righteousnesse. Faith onely workes, for which we say truely wee are iustified by Faith onely, yet Hope and Loue haue other actions pertaining to saluation, necessarily requisite in the iustified man. And this doth cleare vs of that false calumnie wherewith the ad­uersaries doe charge vs, as if we did teach, that Faith mightCalumnie of the aduersarie concerning this confuted. be without Hope or Loue. because we affirme that vve are iustified by Faith onely. I say most truely, vvhen I say that among all the members of the body, the eye onely sees, but if any man collect of my speech, that the eye is onely in the body, without eare or hand, he concludes wrong. For albeit in the facultie of seeing I say the eye onely sees, yet doe I not for that seperate it from the communion of the rest of the members of the body. In the Sunne heat and light goe inseparably together; of these two it is the heat onely that warmes vs, doe I therefore say that the heat is without the light? Among all the graces of the Spirit, when I say that Faith onely iustifies, I doe but point out the proper action of Faith, but doe not therefore seperate it from Hope and Loue. So farre iniurious are the aduersaries of the truth vn­to vs, when they accuse vs for maintaining a Faith which is without Hope, and doth not worke by Loue, which we ne­uer affirmed.

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

The first vvarrant of our hope is the vvord of GOD:The first war­rant of our Hope is the word of God. 1 Pet 7. 4. whereof novv onely vve vvill touch these two comfortable places. The Apostle saith, there is reserued for vs in heauen an immortall inheritance, vnto the which wee also are kept by [Page 282] the power of God through faith. A word certainely full of all comfort; that inheritance which the Lord keepes for me in heauen, who can disappoint me of it? and seeing I am kept by his power on earth for that same inheritance, vvho can take me out of his hand? he reserues my portion in heauen for me, he keepes me on earth for it, what then is there that is able to disappoint me of this hope? Againe, compare me these two together, that the Father speaking from heauen, saith of Christ, this is my beloued Sonne in whom I am well Mark, 9. 7. please [...], heare him: the Sonne againe, to vvhom the Father hath sent you, he saith, feare not little flocke, it is my Fathers Luke 12. 32. will to giue you a kingdome: not for your worthinesse, but for the good pleasure of his owne will. O what a strong consolation and fortresse of our Hope haue wee heere? the Father com­mands vs to heare his Sonne, the sonne assures vs that it is his Fathers vvill to giue vs a kingdome: therefore will vve casting away faithlesse feare, possesse our soules in patience, looking by a constant hope for performance of that king­dome, vvhich he hath promised vs.

The second warrant of our hope, is the Oath of God:The second warrant of our hope is the oath of God. surely the vvord of GOD in it selfe is as true when it is spo­ken as when it is sworne; but for the strengthening of our vveake faith it hath pleased the Lord to ioyne his oath with his word, being willing to shew vnto the heyres of promiseHeb. 6. 18. more aboundantly the stabilitie of his counsell, hath bound himselfe by an oath, that by two immutable things, wherein it is impossible that God should lye, wee might haue strong consolation, vvho haue our refuge to hold fast the hope vvhich is set before vs.

The third vvarrant of our hope is, the legac [...]e and testa­mentThe third war­rant of our hope is the le­gacy of Christ. of Christ, in the vvhich he doth not onely by prayer recommend vs to Gods eternal mercy, but more particular­ly he assures vs that he is gone to prepare a place for vs, and that he will come againe to receiue vs vnto himselfe, that where he is, there also we may be. And further speaking vn­to his Father, he saith, Father I will that those whom thou hast [Page 283] giuen mee, be with me where I am, that they may behold my glory, which thou hast giuen me. Shall we thinke that the Fa­ther will disannul the testament of his Sonne? O how com­fortable is it to compare these two? the Father saith vnto the Sonne, Aske of me what thou wilt, and I will giue it thee: the Sonne againe asketh of the Father, that they who are his may be where he is, shall wee not then rest in hope, assured to be glorified vvith him?

The fourth pillar of our hope, is the bloud of IesusThe fourth is the bloud of the Lord Iesus. Christ, shed for vs, by vvhich he hath subscribed and sea­led all the promises of GOD to be yea and Amen. A testa­ment saith the Apostle, is ratified by the death of a testa­tor, and the Lord Iesus by his death hath confirmed the te­stament, that bloud vvhich hee hath poured out as the price of our redemption, cryes continually vnto God for vs, vntill the redemption of our soules and bodies be per­fected.

The fift warrant of our hope is the pledge of the Spirit,The fift is the pledge of the Spirit giuen vs on earth. vvhich the Lord Iesus according to his promise hath sent downe into our hearts. By him (saith the Apostle) wee are sealed against the day of redemption, hee is an earnest giuen vs from him who is faithfull and true, and therefore may vve as­suredly looke to receiue the principal summe. Praesentia gra­tiae attestatur foelicitatem promissae gloriae sine dubio sequutu­ram: the presence of grace now testifyeth vnto vs, that the felicitie of the promised Glory shall certainely follow.

And the last warrant is the pledge of our nature, whichThe sixt is the pledge of our nature taken vp into heauen. the Lord Iesus hath carryed from earth vnto heauen, and hath placed at the right hand of his Father, and therein hath taken possession for vs, and in our name: therefore the A­postle saith, that hee hath entred into heauen as our fore-run­ner, calling him so in regard of vs, who through him are al­so to enter in after him: these are the sixe pillars and strong confirmations of our hope, vvhich in all troubles sustaine it vnder a certaine expectation of that redemption of the possession which is to come.

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

THe Apostle here concludes not onely this hisThe conclusi­on of his first principall argu­ment of com­fort against the crosse. last purpose, vvherein he 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 be 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 patience. First, wee haue heard that the nature ofSixe seuerall reasons of com­fort, lurking vnder this one. 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 vvho haue re­ceiued the first fruites of the Spirit, are wearie of their pre­sent misery, and wait for the redemption to come. And last, that in all our troubles we are saued, and sustained with the hope of that vvhich is to come, and not vvith a present [Page 285] possession of that which we 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 aforesaid, 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 Chri­stianThe world­lings comfort is in things that are seene, the Christians not so. and the Worldling: 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 hee 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 said to his Kinsmen, your time 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 hee sees lying be­fore his eyes in the barne, for he knowes that the one, at the last, shall render him manifold greater encrease, than the other.

It is not an vnpleasant Allegorie which Augustine makesAugustines Allegorie on the words of Christ. Luke. 11. 11. vpon these words of our blessed Sauiour. If a Sonne aske bread of any of you that is a Father, will he giue him a stone? or if he aske a fish, will he giue him a Serpent? or if he aske an egge, will he giue him a Scorpion. The Lord Iesus being the highest Doctor that euer taught, doth teach in the lowest manner, applying himselfe to our capacitie; by homely si­militudes of earthly things, he 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 [Page 286] them, specially saith that Auncient, if we seeke Faith, Loue,Wherein hee compares Loue to Bread that nourishes. and Hope; three principall graces which we ought to craue from our heauenly Father, not vnproperly represented by the Bread, the [...]ish, and the Egge. For as Bread nourishes the hungry, and serues principally to preserue the life of man: so loue is of that nature that it delights to nourish the needy, and to doe good vnto others, for loue is bountifull: the con­trary1 Cor. 13. 4. hereof is the stone, which helpes not the life of man in his necessitie, figuring the stony hearts of those who being void of Charitie are vnprofitable to others.

The Fish againe not vnproperly represents Faith: for itFaith to the Fish that swims aboue. swimmes not onely in the calme but also in the storme, in the midst of most turbulent waues it abides whole and can­not be ouercome: the enemie hereof is that olde Serpent, who seekes by all meanes to quench our Faith, that being borne downe by the waues of stormy tentations, wee might perish in insidelitie.

And Hope may very well be compared to the Egge,And Hope to the Egge, wher­in there is more good than appeares. wherein there appeares nothing to looke to but a dry and barraine shell, vnprofitable for nourishment, yet is there in it not onely meet nourishment, but also the greatest fowles which God hath made for the pleasure and profit of man, are procreated of it. The contrary hereof is the Scorpion, which hath his sting in his taile: if we keepe vs before it, the sting thereof shall not reach to the breaking of our hope, then onely is our hope wounded when we goe back, looking with the Wife of Lot vnto Sodome, or with the carnall Israe­lites, to the flesh-pots of Egipt. Let vs therefore with the holy Apostle forgetting that which is behinde, endeauour our selues to that which is before, following hard toward the marke for the prise of the high calling of God in Christ Ie­sus, with constant hope and patience abiding those things which yet we haue not seene.

And here if the louers of this life and pleasures thereof,The fectlesse obiection of worldlings to Christians. obiect vnto vs and say, what folly is this in you, that forgo­ing pleasures which are seene, yee waite vpon those which [Page 287] are not seene? were it not better for you to enioy with vs, these present things which are certaine, than to deferre your ioy for things to come, which are vncertaine, for who euer came againe from the dead, to tell you that there is such a ioy abiding you, as ye looke for? To these Atheists we an­swere, that it is no vaine nor vncertaine thing for which we waite: he that raysed Lazarus from death the fourth day, and rose also himselfe from the dead the third day, being not to dye any more, hath come from them with a testimo­nie which we know is true: for he is that faithfull and true witnesse; thou that beleeuest not hast the wrath of God abi­ding vpon thee, but he that beleeues hath euerlasting life: he hath forewarned vs of the endlesse miserie of the one, in the person of that rich glutton, and of the endlesse ioy of the other, in the person of poore Lazarus: he told vs euen after his resurrection from the dead, that he was to ascend vnto his Father, as he hath done, and that hee will come againe, that where he is there also we may be, and this we rest assured that he will doe.

But as for you who are faithlesse men, and by your scorn­fullThe foolishnes of worldlings rebuked by Christians. speeches would extenuate the hope of the children of God, you neither haue certaine pleasures present, nor yet to come; you count vs foolish, because we waite on pleasures which are to come, but what are yee, who rest presently in that which indeede is not? speake in truth and tell vs, where are your pleasures wherein you delight? vvhat enioy you this day of these carnall pleasures, for which you haue of­fended your God? in the moment wherein you had them, what were they? tell if you can; and now if you g [...]e to seeke them, where are they? are they not gone from you, and so gone from you, that they haue left behinde them a sting of guilty Conscience to torment you? doth not the pleasures of one day deuoure and swallow vp the pleasures of another? those dayes of thy life which were intended to thee before hand for dayes of pleasure and triumph, are they not now vanished? and is there not comming vpon thee a [Page 288] day of death, which will be to thee a day of darknesse, and dolefull displeasure, which shall swallow vp with one gape, not onely the sense, but also the remembrance of all thy former delights?

Where then are your pleasures O worldlings, whereinWorldlings haue no pre­sent pleasures: such as are gone are lost, such as are to come are vn­certaine. yee reioyce? present pleasures yee haue not, those which are past are vaine and comfort 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: yee looke for continuance of health, and sicknes vnawares seales vpon you: yee comfort your selues with the hope of a good successe of your affaires, and an euill successe ouerturnes incontinent all the counsels of your heart: 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, we haue had a proofe of yours, & found them to be vanitie; but if yee will, come and take a proofe of ours, will you taste of those delicates whereunto 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 wee delight to sit? righteousnesse 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 where­in 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 with Famine, as long as Iehoram had any hope hee waited with patience vpon the vvord of Elisha, that there should be great plenty shortly in Samaria, but when by the womans [Page 289] complaint hee vnderstood that the Famine was encreast to that height, that his subiects were forced to eate their chil­dren, his hope failed him, and he 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, if yee looke to those vvho in prosperitie layesLicentiousnes in prosperitie proceeds from the want of hope. downe the raynes of their affections with all licentiousnesse to goe after their desired pleasures, yee shall finde the onely cause thereof is the want of hope, hee that hath (saith Saint Iohn) this hope in himselfe that he shall see God, purges himselfe, euen as God is pure. And this our Sauiour teacheth vs more clearely, in the Parable of that seruant vvho 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 vvant 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 limits prescribed vnto it by the Lord: he that is gouer­ned with patience is easily kept both in peace and vvarre from etremitie 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 with pati­ence hee 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, this praise may beWithout pati­ence no grace can be preser­ued. giuen to Patience, that it is the keeper of the rest: if our patience be not first broken, wee cannot be induced to the committing of any sinne. Sinfull concupiscence proceedes from the impatience of continencie; couetousnesse from this that wee are impatient of our sober estate. Therefore did Tertullian call Patience such a gouernour of the affaires [Page 290] that concerne God, vt nullum oput Deo complacitum perpe­trare extraneus a Patientia possit, that it is not possible for him, who is a stranger from patience, to doe any worke acceptable vnto God, for impatience is so great an euill that by it, optima quae (que) suff [...]cantur, the best things which are in man are choked; where impatience hath place, the grace of Prayer is silent. A man in the perturbation of his affect [...]on can neyther heare any wholesome admonit on, nor doe any duetie of loue to them vnto whom he oweth it, therefore saith the Apostle, ye haue neede of Patience, that after yee haue done the good will of God, yee may receiue the promise.

The patience of a Christian consists eyther in a suff [...]ringBest medicine of our present euils is patience of our present euils, or in a patient expecting of our good that is to come. Our present euils are crosses and afflictions, euils of their owne nature, being fruits of sinne, yet changed vnto vs by the suffering of Christ. These crosses are eyther such as come immediately from God, or mediately from men; when they come immediately from God, we should receiue them with thanksgiuing, as a cup, suppose bitter, yet wholesome, giuen vnto vs out of the hand of our heauenly Phisition: where otherwise they are sent vnto vs by the hand of men, wee are there also not to suffer our affections to be disquieted, by consideration of him who brings it, but glo­rifying God who sent it to receiue it with patience, so Dauid not looking vnto Shimei the bringer, receiued the cup of his curses as sent from God.

As the Israelites wanted not Cananites to be pricks andThe Christian be where hee will▪ shall not want cursed Cananites to crosse him. thornes in their sides; so the godly in this life, liue where they will, shall not want wicked men to crosse them, which are vnto them as thornes in their sides to stabbe them, and waken them to call vpon God. The Popple growes in the field of God with the good wheat, neyther is any man able in this life to sunder the one from the other, it being the Lords dispensation, that both should grow till the day of haruest, and then the good wheat shall be gathered into the [Page 291] barne, but the Tares shall be bound in sheaues and cast into the fire. In the meane time, let the Godly remember that euery wicked man among whom we liue, is a tryall of our patience. As a skilfull Artificer vseth Lead to melt Gold, so the Lord vseth the drosse of the earth, which are the wicked, as meanes to purifie and perfect his owne children.

They are rods whereby he corrects vs, they are thornesThey are left for our tryall and our Saui­our by his ex­ample teaches vs how to suf­fer them. whereby he wakeneth vs, therefore haue we neede to be ar­med with patience, and to walke circumspectly: the Lord will not haue them now to be weeded out of his field, he will haue them to remaine in the face of his visible Church to the end of the world. Patienter ita (que) ferendum, quod non est festmantur [...]uferendum, we must therefore beare that patient­ly which we may not sodainly take away. And of this patient suffering our Sauiour hath giuen vs a notable example; he knew that Iudas was a theefe and a traytor, yet he offered vn­to him his blessed mouth, euen then when hee came to be­tray him; he knew that a fearefull woe did abide him, yet did he beare with him patiently, till his time came, for euery wicked man hath a particular day of iudgement assigned vn­to him, wherein he shall be rooted out, as a noysome weed, by the hand of God, beside that generall destruction which abides them all.

But here, least vnder pretence of that which I haue said,What Chri­stian Patience is. men foster that Patience which is meeter to be destroyed, let vs consider what this true Patience is, which here is re­commended: wee may this manner of way define it out of Augustine, Patience is a grace of the Spirit flowing from Grace and Hope, qua aequo animo mala toleramus, ne [...]niquo bona illa deseramus, per quae ad meliora peruentamus, whereby we so suffer things that are euill, that wee forsake not those things which are good, by which we may attaine vnto those that are better: this excludes foure sorts of men from the praise of Christian Patience.

First, it excludes Ethnicks: euen those chiefe Philo­sophers renowned for Patience; it is true their ordinate [Page 292] behauiour may conuince the vnbridled affections of manyEthnicke Phi­losophers ex­cluded from the praise of true Patience. professed Christians. In vvhich sence Basile commended Socrates: yet cannot their patience deserue the praise of true vertue; for neither did their suffering proceed from the Spi­rit sanctifying their hearts by Faith, without which it is im­possible to please God, nor was the end thereof directed to his glory; albeit as saith the Apostle, after a sort they knew him, yet did they not glorifie him, and though they seemed omni virtutum genere praeclari, to excell in euery kinde of vertue, yet herein are they conuinced to be vniust, quod dona Dei non retulerunt ad suum authorem, that they returned not the gifts of GOD to the Author thereof, but rather abused them to their owne vaine-glory; and so fayling both in the beginning, as also in that end whereunto they should haue beene directed, they cannot haue the praise of acceptable vertues to GOD, but are rather to be accounted shadowes of vertues, than vertue indeed. Quid enim illis cum virtutibus, qui Dei virtutem Christum ignorant? what haue they to doe with vertue, who are ignorant of Christ the true vertue of God? Certe verus Philosophus est amator Dei: but the most excellent thing that euer they did, flowed rather from a loue of themselues, and their owne glory, than from any loue of God.

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

This definition doth also exclude from the praise of thisAtheists who pine them­selues to com­mit euill, exclu­ded from the praise of true Patience. excellent vertue those miserable Atheists who sustaine great stre [...]e and painefull labours, that they may commit euill. These are they of whom Salomon saith, they cannot rest vn­lesse they haue done wickedly. And of this sort were those Iewes who vowed they would neither eate nor drinke, till they had the Apostles life; and those pharasaicall spirits, of whom our Sauiour saith, they compasse both sea and land to make one of their owne religion, and vvhen they haue done, makes him ten times more than himselfe the childe of Sathan; this is wicked Patience. Vera enim patientia est amica bon [...] conscientiae, non inimica innocentiae: as in like man­ner, that losse of goods, vvant of rest, and enduring of shame, which men suffer to obtaine the sinfull pleasure of their lusts. For Patience is not famula concupiscentiae, the handmaid of inordinate concupiscence, but comes sapientiae, the companion of godly wisedome. And last of all here is secluded that Patience, by which men in the hardnesse of heart, endure most stubbornly the punishment inflicted vp­on them for their sinnes, which is miseranda potius durities, quam miranda aut laudanda patientiae, rather miserable hard­nesse to be pitied, than patience worthy to be praised: for then is patience good when the cause for which we suffer is good▪ It is not poena sed causa quae facit Martyrem, euery strong suffering of torment makes not a man a Martyr, but the good cause for which hee suffers: therefore are wee [Page 294] commanded not to suffer as murtherers, theeues, or euill doers but as Christians.

And last of all are excluded from this praise of Patience,Carnall pro­fessours patient when God is dishonoured, excluded from the praise of true Patience. those professors, who being neyther hot nor cold, can suffer with patience to see the Lord dishonoured, and not be grie­ued thereat, fierie in their owne particulars, when they are crossed; but more than colde and remisse in the cause of God: this is not Patience but effeminate feeblenesse. It is the praise of the Angell of the Church of Ephesus, that he could not suffer nor forbeare them that are euill, and it is the dispraise of Eli that when he knew his sonnes did wickedly he stayed them not. The Lord Iesus the most rare example of patience that euer liued in the world, was greatly commo­ued when hee saw the house of God prophaned with mar­chandise: though we be but priuate men▪ yet the rebukes of those who rebuke the Lord should fall vpon vs: if wee loue the Lord, we cannot but be commoued when we see him of­fended; for no man can suffer that to be contemned which he loueth deerely: if we can doe no more, at least our eyes should gush out riuers of water when we see how the wicked will not keepe his Law.

But as for those whom God hath placed in publike au­thoritie,The holy spirit hath appeared somtime in the similitude of a Doue, somtime in the simili­tude of fire, tea­ching vs, &c. there is more required of them, because more is giuen them, they ought to plead with an holy anger the cause of Gods glory, following the good example of Moses, who had this praise, that he was the most meeke man vpon earth; yet when the Lord was dishonoured by idolatry, his anger so encreased, that he brake the Tables, thereby de­claring the people to be most vnworthy, with whom the Lord should keepe any couenant, he stamped their Calfe to powder, and executed the idolaters vnto death. That same holy Spirit, who once descended in the similitude of a Doue, did afterward discend in the similitude of fire, to teach vs his two-sold operation: in some cases hee maketh those vpon whom he descends like vnto the Doue, simple, meeke, pa­tient, without any gall or bitternesse, and that is in offences [Page 295] done against our selues; otherwise in offences done against our God he makes vs hot and feruent. Thus farre haue we spoken of Patience, which seeing it is so necessary a grace of the Spirit, we are to seeke it from the Father of light, from whom euery manner of good gift doth descend vnto vs.

NOw followes the second principall argumentThe second principall argu­ment of com­fort, is from that help which presently wee haue in our trouble. of comfort against the crosse: the first was taken from the comfort which is to come, this is ta­ken from that present comfort and helpe which we haue euen now: albeit affliction be a burthen heauier than we of our selues are able to beare it, yet the spi­rit of Christ is present with vs, not as a spectator onely of our sufferings, but as a party helper of vs in all our afflictions. This Spirit is that comforter whom the Lord Iesus promi­sed to send; he once descended vpon the Apostles in a visi­ble manner, in the similitude of clouen tongues of fire, and made euery one of them to speake with new languages, and doth still daily descend in an inuisible manner vpon the chil­dren of God, working in them heauenly motions and spiri­tuall strength, whereby they stand in tentations: this is the summe of the argument

Where first we haue to marke, that the Apostle ascribesWee are full of infirmities, but our help is frō the Lord, who is present with vs not as a spectator onely, but as an helper. vnto vs of our owne nothing but infirmities, the help wher­by we stand he ascribes it vnto the Lord: and it is to be mar­ked, that when the Apostle ascribeth vnto vs infirmities, hee will thereby point out vnto vs, that remanent weaknesse and debility to doe any thing that is good; our best actions [Page 296] are rather a preasing to doe good, than a perfecting of it. In a Godly man his desires are better than his deedes, hee cannot doe the good that he desires, as the Apostle plaine­ly confesseth of himselfe: but the wicked haue their desires worse than their deedes; for vvhen they haue done most wickedly, yet haue they still a desire to doe more, till their tormenting conscience vvaken them: and so vvhereas the one sinneth of weakenesse, the other sinneth of wickednesse.The Christian is freed from wickednes not from weake­nesse. Certainely they vvho are truely Godly are so farre from wickednesse, that if they were such men as they desire to be, and could possibly performe that good which they prease to doe, there would not be such a thing as a spark of the life of sinne left remaining in them. Alwayes we liue vnder this hope, that the Lord who hath already by his grace deliue­red vs from wickednesse, will also in his owne good time de­liuer vs from our weaknesse: hee shall make our deedes an­swerable to our desires, and wee shall become such as may say, Now thankes be to God, for I doe the good vvhich 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 we may see in the holy Apostle, who least he should haue beene exalted out of measure, was buffeted with the Angell of Sathan: and partly for our prouocation to prayer, that ha­uing experience of our owne weakenesse, wee might runne to the Lord who is the strength of our soule, and seeke his helpe by prayer, whereunto otherwise wee are very slow by nature, notwithstanding it be the best and most acceptable seruice that we can giue vnto God vpon earth. Wee 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.

Infirmities.] So the Apostle speakes in the plurall num­ber,Our infirmities are manifold. because not one but manifold are the infirmities where­unto vvee are subiect: whereof there arises to vs a two-fold vvarning. First, that we take heede vnto our selues, and see vvhere vvee are vveakest, to the end that there vve may strengthen our selues. The Philistims were very carefull to know wherein S [...]mpsons strength lay, to the end that spoy­ling him of his strength they might spoyle him of his life: but Sathan by long experience knowes our infirmities, and sets vpon vs there vvhere he knowes that vve are vveakest. As therefore the [...] who are besieged looke not so much vn­to the stronger part of the wall, as vnto the weaker, that theyWee should strengthen our selues most where we are weakest. may strengthen it: so wisedome 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 them; 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 vvounded. Seeing Nature hath taught vs to take heed to those things which are ours, shall vve not much more take heede vnto our selues? It is euen a point of holy wisedome to consider vvhere wee are weakest, and what those sinnes are vnto which we are most subiect, and by vvhich Sathan hath gotten greatest vantage against vs, that so vve may take the more paines to make our selues strong against it.

And after that by prayer and spirituall exercises, thouYet so that we remember that the enemie re­pulsed at one place will as­sault another. hast made thy selfe strong there vvhere thou vvast wont to be vveake, yet take heede vnto thy selfe, it is not one but many infirmities vvhereunto we are subiect, and the crafty enemie can very well change his tentations vpon thee, if he be repulsed at any one part, whereat he was wont to enter, hee vvill goe about and seeke vantage at another: and therefore seeing our enemie is restlesse, and the matter he vvorkes vpon is our manifold infirmities, let vs walke cir­cumspectly, and pray continually, standing with the whole [Page 298] compleat armour of God vpon vs, that we may resist him.

Where for our encouragement let vs marke, that albeitComfort, our standing in tentations past, prooues wee haue been sup­ported by a stronger than hee is that im­pugnes vs. our infirmities be many, and our enemie strong, yet in all our conflicts we are not alone, but haue an helper who su­staynes vs. And this thou mayest finde in thine owne expe­rience, if thou wilt consider with me, whereof comes this that so many yeares thou hast endured the battaile against principalities and powers? Is it not of the Lord, whose se­cret help hath sustayned thee? how oft hast thou beene compassed with fearefull tentations, standing like Israell in the red sea, with mountaines of waters about thee, threatning to ouerwhelme thee? how many times hast thou receiued within thy selfe the sentence of death, and beene so farre cast downe, that thou hast thought with Dauid, there hath been nothing for thee but death, and reiection from the fauour of God? how oft hast thou looked to be swallowed vp of thy enemie, and giuen vnto him as a pray? and yet hath the Lord beyond thy expectation deliuered thee from so mani­fold deaths: Mayst thou not feele that the powers of hell are not able to quench that sparke of light and life, which God hath created in thee? No, no, assuredly if it had beene in the power of Sathan to haue put it out, it should haue beene done long or now: but blessed be the Lord, it is hee who keepes our soules in life, and whose secret grace conti­nually sustaines vs.

The greatnesse of this comfort shall yet appeare the bet­ter,How the holy Spirit beares with vs and ouer-against vs euery burthen laid vpon vs. if we consider the word here vsed by the Apostle, which signifies that hee lifts with vs, and before vs in the burthen. We see by daily custome that the burthen which is too hea­uie for one, is made easie by the help of an other; two ioy­ning hand in hand lift vp that which one is not able to doe: and the burthen of Affliction, which to our Nature is intol­lerable, by the help of the Spirit becomes portable and ea­sie: for he lifts not onely ouer-against vs, but least our part of the burthen should ouer-match vs, hee lifts also with vs, which the double composition of the word imports: herein [Page 299] then is our comfort, that the Lord our God is not like vnto other Lords and Maisters of the world, if he send vs forth to doe any worke in his name, he goes with vs himselfe to assist vs, what good he commands vs to doe, he helps vs to doe it, and whatsoeuer crosse he layes vpon vs he strengthens vs to beare it, being as I said euer present with vs, not as a spe­ctator onely, but as an actor.

For we know not.] The Apostle this way hauing general­lyOur infirmi­ties proceed from the want of Prayer. set downe his second principall argument of comfort, proceedes to a particular explication thereof, wherein first he lets vs see that our infirmities proceed of the want of a spirituall disposition to prayer: and secondly, that the way by which the Spirit helpeth our infirmities, is by the grace of prayer. Prayer then is here recommended vnto vs as a so­ueraigne remedie against all our infirmities. In our heauiest tentations vvee get comfort as soone as vvee get grace to pray, Ascendit precatio, & discendit Dei miseratio, vvhenAugustine. Prayer goes vp, the mercy of God commeth downe: deijci­tur Ambrose de fuga saeculi. cap. 7. Wee recouer our strength by Prayer. Satan cum tu ascenderis, Sathan is cast downe when thou dost ascend by Prayer▪ At the Lords Command the blinde sees; the paralitique walkes, the dumbe speakes, the deafe heares, shee that was sicke of the Feuer riseth and ministers; then comes these commaundements out, when thy Prayer preuailes with the Lord, light comes to resolue our doubts, comfort to mitigate our trouble, strength to sustaine our weaknesse: blessed is the man to whom the Lord keepeth open this doore of refuge, that hee may say in his greatest distresse with Iehoshaphat, O Lord wee know not what to doe, 2 Chron. 20. 12. neyther is there strength in vs against this people, but our eyes are towards thee: for hee may be sure of comfort in time of neede.

Againe, wee learne here that it is not so easie a thing toIt is not an [...]a­sie thing to pray. pray as commonly men professe, it is thought of many that it is an easie thing to pray, therefore they begin it, and goe through it, as if it were a worke of no difficultie: but alas, if wee knew our owne naturall inabilitie, and how rare a [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 with­outActs. 8. 31. a guide, 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, butPrayer is a communing of the soule with God. 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 he 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: some­timeOur natural in­abilitie to pray is, eyther in our corrupt vnder­standing, by which we seek things vnlaw­full, 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 posterity 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 lawfull 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, Dathan, and Abiram, vvho sent vp to the LordNumb. 16. [Page 301] strange fire, vvhich at length brought downe a strange iudgement vpon themselues.

Sometime againe wee seeke that which lawfully mayOr in our cor­rupt affection, by which we seeke things lawfull for the wrong end. Iames 4. 3. Mat. 6. 33. be sought: 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 (saith Saint Iames) yee seeke and receiue not, because yee aske amisse, that ye may consume it vpon your lusts. Of the second (saith our Sauiour) seeke first the kingdome of God and other things shall be cast vnto you: the Lord is greatly dishonoured when wee seeke any thing before himselfe: for remedie 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 we seeke them to the right end, namely, that they may be seruants to vs in our seruing of God onely, and that vve abuse them not as occasions of sinning against our God.

And further we may learne here how little cause eytherWhat good can we doe by Na­ture, seeing we cannot doe so much as pray for our selues. the Pelagian had of olde, 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 what is good for vs, till the Spirit teach vs, vvhat power haue we of our selues to make choise of it? It is true that men by the quicknesse of their naturall wit, haue found out many artes and trades, profitable for this naturall life; so Iubal vvas the first Father of them who play on Harpes and Organes, and Tubal-Cain the first in­uenterGen. 4. 22. of cunning working in brasse and yron: but as for spiritual things which concerne the life to come man is not able by any power of Nature to help himselfe therein: for vvhat can he do, seeing he doth not vnderstand those things that are of God?

But the spirit it selfe makes request.] The Apostle to theHow the Spirit requests for vs. Galathians hath a commentarie for these vvords, vvhen he saith that God hath sent downe his Spirit into our harts, by [Page 302] vvhich vve cry Abba father: the requesting then of the Spirit is no other thing, but his framing of such desires in vs by which vve request God. And hereupon depends the efficacie of the prayers of Gods children: no maruaile they be effectuall to moue the Lord, seeing they are the birth of his owne Spirit, the effect of his owne operation; they come from him, and it is not possible that he can mis­like them when they returne vnto him. If wee shall take a view of example of holy Scripture, and Ecclesiastique story, vve shal finde that the prayer of the godly hath done many vvonderfull things, yea, vvhat is it that feruent prayer hath not done?

Abrahams prayer opened the barraine vvombes ofExamples in holy scripture prouing the efficacie of Prayer. Abimilechs houshold, and closed vp the hands of the An­gels vvho vvent to destroy Sodome, they could bring downe no fire vpon it, till Lot vvas remoued out of it. The prayer of Moses parted the red sea, and was more forcible to ouerthrow the armie of Amalecke, than all the weapons of Israel. The prayer of Iosua made the Sunne stand still in the firmament; and Samuels prayer brought loude thunder, flashing fire, and heauy haile-stones vpon the Philistims. Eliah by prayer closed the heauens for the space of three yeeres and sixe months, and opened them againe. And this example Saint Iames applyes to euery godly man, that vve should not thinke they did these things by the priuiledge of their persons, rather then the efficacie of their prayer, hee shewes that Eliah was a man subiect to the same infirmities whereunto wee are subiect, and that the prayer of any righ­teous man auailes much, if it be feruent, no lesse than his▪ though vve worke not by prayer such externall miracles as hee did, yet doe wee by it draw downe inward grace, bring­ing light to the blind, life to the dead, and makes a vvon­der [...]ull change by repentance, a vvorke full of miracles in­deed in them vvho obtaine it.

In like manner it is vvritten that Aurelius Antonius inExamples in Ecclesiastique historie. his expedition against the Germanes, had in his armie a [Page 303] legion of Christians, who by their earnest prayer vnto God, obtained raine for refreshment of his armie, when it vvas like to perish vvith thirst; as likewise fearefull thundrings against their enimies: for vvhich he then called that legion [...], fulminatrix, the thundring band. Thus in all ages hath prayer beene so forcible, that it hath sometimes altred the very course of Nature vvithout, and at all times hath changed the course of corrupt nature vvithin, in such as had it.

Where if the children of God, vvho are of tender con­science,Comfort for the godly when they pray and are not instant­ly answered. obiect vnto me that the more I speake of the effica­cie of prayer, the lesse is their comfort, considering that of a long time they haue called vpon the Lord▪ and can find no reliefe of their trouble: let them remember that in this ten­tation they are not vvithout companions godly men haue beene exercised vvith the like before them. Dauid a man after Gods owne heart, complaines ofttimes to the Lord that he was hoarse with crying; and that albeit he continued his prayer day and night, yet the Lord vvas to him as one that is deafe, and vvould no more be mercifull vnto him, but at length he is alway compelled to burst out into glori­ous thanksgiuing, praising the Lord that hath heard his voyce: and not onely so, but hee hath left this vvhich he found in his experience to be true, as a bulwarke of our faith vnto all posteritie. Surely the Lord will not faile his peo­ple, 1 Sam. 12. 20. 21. nor forsake his inheritance. He endureth but a while in his anger, but in his fauour is life. Hee is the most high God that performes his promises toward me. Howsoeuer in our trouble vve thinke many times that he hath forsaken vs, yet vvil he returne and reuiue his worke in vs, and not faile to fulfill the desires of them who feare him. Thus looking vnto Dauid let them not thinke euil to be tryed with the same tentation, by which Dauid a man beloued of God was tryed before them, and consider that there is a difference betweene de­laying and denying: the Lord for a time delayes that which hee vvill not deny, non vt neget, sed vt commendet sua dona. Augustine. [Page 304] and againe, tardius dando quod petimus, [...]stantiam nobis ora­tionis Chris. in Mat. hom. 10. indicit, the Lord vvhen he is slow to giue that vvhich 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, let vs distinguishIf the Lord re­fuse that which we will, it is be­cause it is not for our weale. our petitions: sometime wee seeke those things vvhich 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 will, but thy weale. The Apostle buffeted by an Angell of Sathan, besought the Lord to remoue that tentation from him, but obtained not his will, 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 graunted in anger: which we may see not onely in the Israelites, who obtained flesh vvhen 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 therefore thy petition vnto GOD be for a thing ab­solutelyAnd the refusal of any thing to his owne, is not without the grant of a better. necessarie to thy saluation, be assured that howeuer the Lord delay it, he shall not simply refuse it: and if other­wise thou craue a thing not absolutely necessary for thee, if the Lord refuse to satisfie thy vvill therin, it is that he may doe according to thy weale. When the Disciple asked Iesus of the resurrection, Lord wilt thou at this time restore the Acts 1. 6. kingdome of Israel? he satisfied them not in that which they craued; It is not for you (saith hee, to know the times or seasons 7 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 ye shall receiue power of the holy Ghost, when he shall come vpon you, and ye shall be witnesses vnto me. A comfortable answer 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.

And of this againe we learne, that we liue onely by mer­cy,Prayer which obtaines all o­ther gifts is also a gift of God, therefore the praise of all is due to the Lord 1 Cor. 4. 7. 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 we get all things, is also a gift of God: if we wanted not of our owne, we would not seeke of another by prayer, and if we could also pray of our selues, we nee­ded not another to teach vs. Etiam ipsa Oratio inter gratiae munera reperitur, it is the Lord vvho commands and vvor­keth in vs both the vvill and the deed: vnto him therfore belongs the praise of all.

Wee haue here also to consider a great comfort for theComfort for the godly, whē no man will speake for them they want not Intercessours. godly, vvho are ofttimes redacted to that estate, that there is none among men to speake for them: Ieremie cannot finde out Ebed-melech, neyther haue the Prophets of the Lord one Obadiah to hide them: Daniel had 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 tonguesMiserable are those who bend their tongues against them, for whom the holy Spirit maketh request. 2 Chron. 18. to speake against those, for whom the holy Ghost maketh request vnto God: that rebuke which the Prophet gaue to Iehosaphat, vvhen he vvent out to help wicked king Achab, wilt thou help them that hate the Lord? we may turne to those in our time, that are enemies to the Children of God. Will ye hurt them, 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 enemies. That oracle which Zeresh gaue to Hamans Esth. husband, shall assuredly prooue true vpon all the enimies of [Page 306] God in word or deede. If Mordecai be of the seede of the Iewes thou shalt not faile to fall before him: If Eliah be the man of God though not a fire from heauen, yet doubtles a wrath from heauen shal ouertake his enemies. Only let those who are troubled by the malice of wicked men, make sure vnto themselues that they haue the Spirit of grace, and of glory resting in them, partaker with them of their afflicti­ons,Pet. and then let them be assured that eyther their enemies shall become their friends, or then the righteous Lord shall render vengeance vnto those that trouble them.

With sighes.] Last of all wee learne here that the godlyNo malice of men can cut off the intelligence of a Christian with the Lord. haue an intelligence with the Lord their God, which no power of man is able to cut away. For howeuer they may be separated from the company of men, and locked vp in vnaccessible places, yet can no man hinder their accesse vn­to God, and speaking with him: yea suppose they should cut their tongues out of their heads; for it is not by words, but by sighes they make request vnto God, and their sighes may well be increased by trouble, but cannot be destroyed. And herewith also let the children of GOD comfort them­selues, when they are brought vnto that extremitie, that neither eye, hand, nor tongue can serue them in prayer; let them looke vnto good king Ezekiah, who being so vveake­ned with bodily diseases, that hee could not speake distinctly vnto God, yet his mourning like a Doue, and chattering like a swallow, entred into the Lords eare, and brought back a comfortable answere to him.

LEast any man should thinke the sighes of theIt is a stile only competent to God, that he is the searcher of hearts. godly of little auaile, because the Apostle hath said they cannot be exprest, the Apostle here obuiats the doubt, shewing that albeit we cannot expresse them, yet the Lord to whom they are made he vnderstands them: for he knowes the meaning of the Spirit. Wherein first occurs to be marked this descrip­tion of God: he is called the searcher of hearts. Many glo­rious stiles are giuen to the Lord in holy Scripture, and among the rest this one, importing his great soueraigntie ouer all his creatures: many of his properties after a sort are communicable to the creature; but this is no way com­municable: none but the Lord tries the raynes and searches the heart. And in this the Lord is brought in reioycing. Am I a God neere hand, and not a God farre off? Can any hide him­selfe Ier. 23. 23. in secret places that I shall not see him? doe not I fill hea­nen and earth? As for man he is oftentimes so blind that he seeth not those things which are neere him, no more then Hagar did the Well that was before her, and how then shall he see things which are farre from him? he seeth not things which are plaine and reueiled, farre lesse can he vnderstand those that are couered. Old Isaac when his eyes waxed dim was so deceiued that he tooke Iacob for Esau, but the ancient of dayes, who heares without eares, and sees without eyes cannot be so deceiued. Samuel may looke vpon Eliah, and thinke hee should be King, because of his likely perso­nage, but the Lord can tell him this is not the man: for man beholds the countenance, but the Lord regards the heart.

Of this we haue first to learne a lesson of true godlinesse, that seeing the Lord searcheth the heart, it becommeth vs [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, but regard not the hid man of the heart,Let not man therefore sinne vnder hope of secrecie. which falleth vnder the eye of God. And againe, we learne here, that it cannot be vvithout great contempt to God, to sin against him vnder the hope of secrecie; it is with thy sin, to ioyne a mocking of God: for in effect thou sayest vvith the Atheist, The Lord seeth not. A most high sinne against his Maiestie, vvhereby 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: Woe be to them that Esay 29. 15. seeke in deepe to hide their counsell from the Lord, their workes are in darknesse, 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, he made me not? or the thing formed, say of him that fashioned it, hee had none vnderstanding? Ʋnderstand yee vnwise among the people, and yee fooles when will yee be wise? Hee that planted Psal. 94. 8. 9. 10. 11. the eare, shall bee not heare? or he that formed the eye, shall he not see? hee that teacheth man knowledge, shall he 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 ourBut let the eye of the Lord be an awband, euen in secret to keep vs from sinne. heart, let vs neuer seeke to hide our wayes from him, for that it is impossible: let vs learn 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 own house vve 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 carnall 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: but the awe of spirituall2 Sam. 2. 22. [Page 309] men is the countenance of GOD: this restrayned Ioseph Gen. 44. 18. that in secret hee durst not commit adulterie, and it was his reason to perswade his brethren, I feare God, and therefore dare doe you no euill. Certainely this is onely true godlinesse, vvhen vve liue so as vnder the eye of GOD, and the reue­rence of his inuisible maiestie, restraines 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 thisThe sonnes of Adam seeke to hide themselues from the Lord. holy disposition, because howsoeuer our corrupt Nature cannot hide her crooked wayes from the Lord, yet shee 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, vvhen he 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 vvith figge-tree leaues, so hath he transmitted this heritable euill to all his posterity, that when they haue done vvickedly, they doe what they can to couer it: but in vaine,But in vaine. for the Lord is such a searcher, from vvhose eyes no man can hide that for which hee makes inquisition. Laban sear­ched the Tent of Iacob for his Idols, & could not find them though they vvere there: but vvhat the Lord searches hee shall finde out. If Saul hide himselfe the Lord can tell the people that hee lurkes among the stuffe. As a light vvhere 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.

Neyther is it without great cause that the Lord passingThe heart only makes the diffe­rence between the true Chri­stian and coun­terfaite. by other things, 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 Esau 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 & giuing of almes, than the Pub­lican. As he that doth paint a faire fire, may paint the co­lour and the forme of the bowing flame thereof, but can no way paint the heat 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 vvee also most of all should take heed vnto it, to keepe it holy.

Beside this, that the Lord hath locked vp the heart ofIt is in great wisedome that God hath loc­ked vp the hart of one man from another. 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 he 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 bottomles fountaine of wickednesse, that if it vvere manifested, the vvorld should be infected vvith 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 somes out but a small part of that filth vvhich abounds in the heart, be so forcible as to corrupt the honest minds and manners of the hearers, vvhat 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 appeares in this, that he 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 vvhether they vvill or not, for he sits in their hearts, but also hath soueraign commandement ouer them, so that he can when he will, & will when his glory requires, eyther take their hearts vtterly from them, or turn their owne hearts against themselues, as domestick enemies 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, vvhich he 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 Israel, and vvho 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 their own end, which is the glory, and good of his church. Let our enemies then take counsell and conspire together as they will, hee that doth sit in the heauens shal haue them in derision. The coun­sell of the Lord shall stand, and what he hath decreed shall onely come to passe: let vs therefore rest in him.

It vvere good for men to consider this, that albeit manMan hath but his hart to hold him vp, and God can take it from him, when he will. 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 vvith it what he vvill: 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 own hearts against themselues, and makes them a terrour to themselues. A fearefull exam­ple whereof vvee haue in Belshazzar, who seeing nothingDan. 4. 6. vvithout him, but the figure of a hand which stirred him not, vvas 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 he can neither sustaine the wrath of God nor eschew it.

Moreouer vvee are taught here, seeing our Prayer is aWe haue neede of great reue­rence in praier, seeing we speak to him who searcheth the heart. conference with him who searcheth the hart, that we should alway pray with our heart, for otherwise if wee draw neere him with our lips our heart being farre from him, he vvill 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 vvho are beside vs▪ the heart onely may reach to God who is aboue. It was a very godlyPsal. 139. 23. protestation that Dauid made, Try me O Lord, and proue 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 vve haue not as yet attayned vnto it, yet it is that holy sinceritie vvhereat vve should ayme in all our Prayers, so to speake vnto GOD, that our conscience may beare vs record that vve lye not, and that vve haue spoken nothing vvith our mouth, vvhich vve haue not thought vvith our heart.

We are therefore for the right ordering of our prayers,Three things to be obserued in Prayer. to take heed to these three things. First, preparation before prayer. Secondly, attention in prayer. Thirdly, reuerent1 That preparati­on go before it. thanksgiuing after prayer. 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 his iourney, but when he came to Mount Moriah, the place of the vvorship, he left them at the foote of the hill: so the thoughts of the vvorld are sometime tollerable, if we 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, let vs con­sider;Motiues to preparation. first, that he to whom we speake is the Father of light, and we are by nature but the children of darknes: call ther­fore 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, hee is the Father of mercy, repent thee therefore of thy sinnes, and then draw neere vvith a true heart, in assurance of Faith.

The second thing requisit, is attention in Prayer: the Lord2 That there be attention in Prayer. to whom we speake is the searcher of the heart, and there­fore we should beware that wee 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 vvhich wee haue not considered 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 vve 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 wee fight without ceasing against the incursi­on of our enemie, like Abraham driuing away the rauening birds from his sacrifice; vnlesse vve expell them speedily, as oft as they come vpon vs, it is not possible that wee can entertaine conference with God by prayer.

And thirdly, after thy prayer thou shouldst come away with reuerent thanksgiuing. It is the fault of many carelesse3 That after prayer there be thanksgiuing to God. vvorshippers, they goe vnto God as men goe to a Well to refresh them when they are thirstie; they go 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 indeed euery accesse to God by prayer, should kindle in our hearts a new affection to­ward him, if we consider that when vve pray, and gets any accesse, so oft are we confirmed in this, that he vvho 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, vvhich shall neuer be closed againe vpon vs: whereof there should arise in our hearts a dayly encrease of ioy, vvhich should make vs to abound in thanksgiuing.

Makes request for the Saints.] Wee haue further to learneThe curse of Moab is vpon prophane men they pray and preuailes not. that none are partakers 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] vvithout sanctification vve 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 contrarie, doth not the Lord protest a­gainst his people the Iewes? albeit yee make many prayers yet Esay 1. 15. Ierem. 7. 9. I will not heare you, for your hands are full of bloud. Will you steale, murther, and commit adulterie, 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? 1 Ioh. 1. 8. vvhat shall then become of mee may the vveake Christian say, who am the chiefe of all sinners? To this I answere, that in vs vvho are militant here vpon earth both of these are true; vve are sinners, and vve are Saints, but in sundry respects. If we say wee haue no sinne wee lye, and the truth of God is not in vs. And if our aduersarie 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, hee that is borne of 1 Ioh. 5. 18. 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, and yet in­continentRom. 7. 15. 17. hee protests that it was not hee but sinne dwelling in him.

The resolution of this doubt vvill arise by consideringIn the christian man are two men, the new and the old. that in the Christian man are two men, 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 vvho is weakest hath this vantage, that he is daily growing, whereas the other is dayly decaying; the life of the new man vvaxeth stronger and [Page 316] stronger, the life of the olde man vveaker and weaker, the one tending to perfection, the other vvearing to a finall destruction.

Now the Lord in iudging of the Christian lookes notGod iudges of the Christian by the new man, and not by the old. to the remanents of sinne in him, which are dayly decay­ing, but to the new workmanship of his owne grace in him, vvhich 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 vvhat haue vve beene, neyther yet weighing vs by the corruption of sinnefull nature which remaines in vs, but ac­cording to the new grace vvhich in our regeneration hee hath created in vs, Hee sees no iniquitie in Israel, and it is hisNumb. 23. 21. praise to passe by the transgressions of his heritage. But the Christian by the contrarie in iudging of himselfe, he lookes most commonly [...]o that vvhereunto the Lord lookes least, his sinnes are euer before him, the old man is continually in his sight as a strong, and mighty Gyant, vvhose force hee feares, vvhose tyrannie makes him to tremble, and by whom hee findes himselfe detayned vnder miserable thral­dome farre against his will, and therefore all his care is how to subdue his tyrannie, how to quench his life, and shake off his dominion in this vvarfare: he sighes, complaines, and cryes vnto GOD with the holy Apostle, O miserable Rom. 7. 24. man, who shall deliuer me from this body of sinne? But because so long as this old man hath a life, hee neuer rests to send out sinnefull motions and actions, which doe greatly grieue the child of God, therefore is it that hee esteemes himselfe a miserable creature, yea, and the chiefe of all sinners. Thus yee see how it is, that God accounts his children, Saints, and they account themselues Sinners.

Where againe Saint Iohn saith, that he who is borne of God How it is to be vnderstood that he who is borne of God sinneth not. sinnes not, and yet that hee who saith hee hath no sinne is a lyer, both of these is true. He that is borne of God that is, the new man, sinneth not: for sure it is that all the sins which are committed by man, are either done without the knowledge [Page 317] of the new man, his vnderstanding being as yet so vveake that he doth not know euery sinne to be sinne, or then if he knowes them to be sinnes, they are done without his con­sent or approbation, yea they are done sore against his will, so that the new man in the sinnes which are done in the body is a patient not an agent.

So that as an honest man captiued by violence, and a­gainstThe new man liues in the bo­dy like Lot in Sodome: his will compelled to behold wicked and abhomi [...]a­ble deedes, which he would not so much as looke to if hee were free: so is the new man detayned in the body as a cap­tiue, and compelled to looke vnto that which he loues not▪ that is, to the sinfull motions, vnruly lusts and affections of his corrupt nature, whereunto he consents not, but protests against them, and for their sake becomes wearie of soiour­ning in the body, so that Ioseph was not more wearie of his prison, nor Ieremie of his dungeon, nor Daniel of the com­pany of Lyons, nor Dauid more wearie of his dwelling inPsal. 120. 5. the tents of Kedar, than is the new man wearie of his abiding in the body. He is like Lot in Sodome, whose righteous soule was vext day by day, by hearing and seeing the vncleane conuersation of the Sodomites: he is like Israel in Aegipt, kept in most vile slauerie by the tyrannie of Pharaoh, sigh­ing and crying: hee is like the godly Iewes holden in capti­uitie in Babell, many things they saw there done to the dis­honour of God, which they no way approued, and many things they would haue done that they had no liberty to do. So this new man perceiues many sinfull motions & actions brought in vpon him by a superiour power, which are a griefe vnto him, and vexation of his spirit.

And this is the greatest comfort of the new man, thatReioycing when [...]e doth good, grieued when he doth euill. Rom. 7. 15. whatsoeuer good he doth, hee doth it with ioy: and on the contrary, euill that is done in the body it is a griefe to him to see it, yea he protests against it, O Lord this is not I, but sin that dwels in me, thou knowst I like it not, I allow it not, I wish from my heart there were not done in me any thing that might offend thee. Onely happy, and thrice happy is [Page 318] the man, who with the holy Apostle is able to say so. Thus yee see in what sense the Godly are said by the Euangelist in one place not to sinne, and in another not to be without sin. The Lord worke this holy disposition in vs, that the life of sinne may daily be weakned in vs.

According to God.] Wee haue last of all to marke here,We should not present petiti­ons to God, which are not according to his will. that those petitions which flow from the Spirit, are accor­ding to Gods will, and therefore as concerning temporall things, because wee know not absolutely what is the will of God, whether health, or sicknesse, riches, or pouertie be most expedient for vs, we are to pray with a condition, if it be his will: but as for those things which are directly against his will, it is a great mockery, if it be done with knowledge, or otherwise a grosse impietie to seeke them from him. It is written of Vitellius that one of his friends asking from him a certaine thing which hee refused, and being impatient of the refusall, did say to him, What auaileth thy friendship to me, if I cannot obtaine that which I craue? returned backe to his friend this answere, And what auaileth to mee thy friendship, if for thy sake I must doe that which becomes me not? If such equitie be in a mortall man that he will not graunt an vnlawfull thing, euen to his tender friend, how much more are we to thinke that it is in the Lord our God: Away therefore with these cursed and abhominable sacri­fices, as to present vnto the Lord petitions which are not agreeable vnto his holy will.

And last to conclude this, that wee may be encouragedA Christian hath accesse to the priuie chamber of the great king euer when he plea­seth. to prayer, let vs consider what excellent priuiledge this is, that the Christian as oft as hee pleaseth, hath libertie to speake vnto the Lord his God. The Persians thought it a piece of their silly glory not to graunt accesse easily vnto their subiects, yea, not to those of most noble ranck; there­fore yee see how afraid Hester the Queene was to goe in vnto the King vnsent for. But the Lord our God King of Kings, proclaimes vnto vs free accesse, as oft as we are dispo­sed to call vpon him, ready at all times to extend the Scepter [Page 319] of his peace toward those who seeke him in spirit and truth. Yea, though with Dauid thou preuent the morning, and rise at midnight to call vpon him, thou shalt finde him, euen then waiting vpon thee, Inuenire potes, praeuenire non potes, come when thou wilt thou maist finde him, but canst 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 we looke here­after for euer to remaine with him.

NOw followeth the Apostles third and last prin­cipallThe third principall argu­ment of com­fort, is from the prouidence of God, working all things to the good of his owne. argument of comfort, taken from the pro­uidence of God, which so ouer-ruleth all things that fall out in the world, that he causeth them to worke together, and that for the best vnto▪ those who loue him: and among the rest our afflictions are so farre from being preiudiciall to our saluation, that by the prouidence of God, which is the daily executer of his pur­pose, working all things according to the counsell of his wil, they become meanes helping vs forward to that end, name­ly, conformitie with Christ, whereunto 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 words, euen to them who are called according to his purpose; and the explica­tion is subioyned in the two subsequent Verses.

Also.] That is, beside all the comfort which I haue giuenManifold bles­sings of God are vpon the Godly. Psal. 34. 19. you before, I giue you yet this further: not one but ma­nifold are the comforts which the Lord hath discouered for his children in holy Scriptures. 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 seueral deliuerance. Euery 1 Cor. 10. 13. tentation (saith the Apostle) hath the owne issue: euery horne that riseth against vs to push vs, hath an hammer attendingZach. 1. 21. vpon it to represse it (saith the Prophet.) Esau mourned on Isaac, albeit he was prophane, yet hee cryed pittifully, Hast thou but one blessing me Father? but we, 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 dealt niggardly nor sparing­lyIf the first fruits of our comfort be so sweet, what shall the full masse be? with vs, but a good measure of consolation, pressed downe and running ouer, hath he giuen vs in our bosome, his holy name be praised therfore. And yet how little is all this, which now we receiue, in comparison of those inestimable ioyes prepared for vs, the like whereof the eye neuer saw, the eare neuer heard, the heart did neuer vnderstand? Surely the greatest measure of comfort we haue in this life, is but the earnest penny of that principall, which shal be giuen vs here­after: if the first fruits of heauenly Canaan be so delectable, how shall the full masse thereof abundantly content vs, when we 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?

We know.] If yee ponder the Apostles words, yee shallNone but a Christian can know the my­steries of the Gospell. 1 Cor 9. 11. 1 Cor. 2. 14. 1 Cor. 2. 5. 6. finde that by an Emphasis bee restraines 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. A naturall man cannot vnderstand the things that are of God. The Gospell is wisedome indeed, but wisedome in a mist [...]rie, 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 meruaile therfore that the Gospel be foolishnes to the natu­rall man who perisheth; the excellent things of Christianitie [Page 321] can be knowne of none, but those who possesse them: thePearles which none know but they who haue them. value, or rather vanitie of earthly Iewels hath beene better knowne of some who neuer had them, than of others who haue enioyed them: but the Iewels of Gods Children such as Peace, Righteousnesse, and ioy in the holy Ghost, can be knowne of none, but of him who doth 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, and speake to a Worldling of inward peace,Worldlings speake of them like birds coun­terfaiting the voyce of man. and spirituall ioy, or of the priuiledges of a Christian, yee shall seeme to him a Barbarian, or one that speakes a strange language, which he doth not vnderstand: or if he himselfe speake of them, as hee hath learned by hearing, or reading, yet shall he speake like a Bird, vttering voyces, which he 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 mad man, and the off-scowring of the world; he takes the doung of the earth in his armes for his inheri­tance: if he can obtaine the portion of Esau, that the fat­nesse of the earth may be his dwelling place; if his wheat, and his oyle abound to him, hee careth for no more; hee knoweth not what it is to haue his soule made glad with the light of the countenance of God. This is your miserable condition, O yee wretched Worldlings, yee are cursed withWorldlings cursed with the curse of the Serpent. the curse of the Serpent, yee creepe as it were, vpon your bel­lies, 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 your estate, we warne you of it, but it is the Lord who must deliuer you from it.

This resolute knowledge is the mother of spirituall cou­rage, constancie, and patience: for why shall he feare in the [Page 322] euill day, yea, though the earth should be remoued, and theSure know­ledge of Chri­stian comfort is the mother of patience. Reuel. 4. 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 we had profited 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 wee 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, Lord thou knowest I loue thee: casting theIoh. 21. 15. burthen of all the rest of our feares, grieses, and tentations vpon the Lord who cares for vs, and hath giuen vs this pro­mise for a praemunire, all c [...]mes for the best.

The Souldier with courage enters into the battell vnderOther men ha­zards vnder hope, but the Christian runs as sure to ob­taine. hope to obtaine the victory; the Ma [...]ner with boldnesse commits himselfe to the stormy seas vnder hope of vantage, and euery man hazards in his calling, yet are they vncer­taine venturers, and knowes not the end: but the Christian runnes not as vncertaine, but as one sure to obtaine the Crowne; for he knowes that the God of peace shall shortly tread Rom. 16. 20. Sathan vnder his feet. What then? shall not he with courage enter into the battell, wherein he is made sure of the victory before he sight, knowing that all the warriours of Christ shal be more than conquerours through him? if wee will onely 2 Chron. 20. 17. stand still we shall see the saluation of the Lord. Gideon with his three hundred fought against the great host of Midian with­out feare, because he was sure of victory. Dauid made hast & ranne to encounter with Goliah, because he was perswaded that God would deliuer him into his hands. The Israelites were not afraid 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 falles out, shal come [Page 323] for the best to him? The Lord encrease 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 slightsOne of Sa­thans slights is to cause vs to iudge of the works of God by their be­ginnings. of Sathan, 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 harts: car­rying vs headlong to iudge of the works 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: whereof it comes to passe that our hearts be­ingWhat inconue­niences arise from this pre­cipitation. tossed too and fro with restlesse perturbations, like trees of the forrest shaken with the winde, we hasten in our neces­sities to be our prouisors, in our dangers we will be our owne deliuerers, and euery way we become the caruers of our owne condition. We haue so much the more neede to beware of this precipitation, because the dearest seruants of God haue fallen through it into fearefull sinnes against the Lord: As we 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 hee thought that God had forgot to be mercifull, and had shut vp Psal. 39. 9. his tender mercy in displeasure: but when he saw the end, then hee was compelled to accuse himselfe, and giue glory vnto God. I should haue beene dumbe, and not opened my mouth, Psal. 116. 10. 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, I must say pretious in the sight of the Lord is the death of all his Psal. 116. 13. Saints.

Seeing this precipitation made Dauid to stumble andHee that will iudge of Laza­rus on the dunghill, shall think him more miserable than the rich Glut­ton. fall, may we not feare least it carry vs to the like inconueni­ence vnlesse wee learne to beware of it in time? let vs not therefore iudge of the works of God before they be ended. If we should look 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 daintily euery day, what can we iudge but that Lazarus is the most miserable of the two? yet if wee [...]arrie till the Lord haue ended his worke, and Lazarus be conuayed to Abrahams bosome, and the rich Glutton be gone to his place, then shal 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 by the prediction of Gods word; let vs cleaueBut wee shall best iudge of the workes of God, if we [...]ar­rie till they be ended. to his promise, and waite on the vision, which hath his owne time appoin [...]ed, 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, there shall we learne that, there is no peace to the wicked, Esay 48. 22. howsoeuer they flourish for a time: and that it cannot be but well with them who loue the Lord: Marke the vpright man, Psal. 37. 37. 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 prosperity of the wicked, we should suspend our iudgement, till we see the end.

All things worke together.] Marke the singular priuiledgeGods wonder­full wisedom in causing things of so contrarie qualities to a­gree to doe one worke. of the Christian, no [...] onely afflictions, but all other things whatsoeuer vvorke for the best vnto him, and not onely so, but they worke together. Many working instruments are there in the world, vvhose course is not one, they commu­nicate not counsels; yea, their intentions oftentimes are con­trary, yet the Lord bringeth all their vvorks vnto this one end, the good of those who loue him: vvhere euer they be in regard of place; vvhat 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. For albeit the Lord restedGod hath re­sted from the worke of crea­tion, not of gubernation. Ioh. 5. 17. 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 vvorkes of prouidence or gubernation: whereof our Sauiour saith, 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; neyther is man able to preserue the vvorke of his hands, neyther yet knowes hee vvhat shall be the end thereof: It is not so with the Lord: as by the vvorke of creation hee brought them out, so by his prouident administration he preserues them, and rules euen the smallest creatures, directing them vnto such ends as he hath ordained them for in the counsell of his will.

How euer some Ethnicks haue beene so blinde, as toHis prouidence extends to the smallest things. thinke that God did neglect the smaller things vpon earth, scilicet is superis labor est: and Epicures also vvhose false conceptions of the diuine prouidence are rehearsed by E [...]i­phaz. How should God know? how should hee iu [...]ge through Iob. 22. 13. 14. the darke cl [...]ude? the cloudes hide him that hee cannot see, and hee walkes in the circle of heauen: yet it is certaine hee rulesPsal. 113. not a part onely but all; hee is not as they thought of him a God onely aboue the M [...]one: No, though he dwell on high yet he abases himselfe to behold the things that are on earth; he is not onely a God in the mountaines, as the Syrians dee­med,1 King 20. 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 custodum­tur Augustine. super fl [...]a tua, in quanta securitate est anima tua? if hee so keepe thy superfluities, how much more will he keepe thy soule?

Let it therefore content vs in the most confused estateIn greatest confusion of things, let vs keepe our com­fort, the end of them shal be our good. of things we can see fall out in the world▪ 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 vvisedome 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 owne children. One notable example wher­of wee will set downe for all. Iacob sends Ioseph to Do­thanGen. 37. &c. 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 exalts him. O what instruments are here, & how many hands about this one pooreman 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 worke together for Iosephs aduancement in Aegipt.

But now to the particulars. There is nothing in the worldThe end of all the wayes of God, is our good. which works not for our weale: all the works 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 who loue him. All the wayes of the Lord (saith Dauid) are mercy Psal. 25. 10. and truth: marke what he saith, and make not thou an ex­ception where 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 Iob. 13. 15. slay me, yet will I trust in him.

Sometime the Lord seemes to walke in the way of anger [Page 327] against his children, which hath moued many of them toYea euen when he seemes to be most angry with his chil­dren, hee is working their good. Iob. 6. 4. poure out the like of these pittifull complaints, the arrowes of the almightie are vpon me, (said Iob) the venome whereof doth drinke 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. Thy indignation lyes vpon me (said Dauid) yea from my youth I haue suffered thy terrours, doubting of my life. For felicitie I haue had bitter griefe (said Ezekiah) for Isa. 38. 17. 13. 14. 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 sightings without and terrours 2 Cor. 7. 5. within. 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, aduersatur tibi Deus ad tempus, vt te se­cum Chrisost. in Mat. hom. 14 habeat in perpetuum, the Lord is an aduersarie to thee for a while, that he may for euer reconcile thee to himselfe. And this albeit for the present we cannot perceiue, and can see no other but that the Lord hath taken vs for his enemies, yet in the end wee shall be compelled to acknowledge and confesse with Dauid, it was good for me O Lord that euer thou Rom. 11. 13. correctedst me, for the Lord is meruailous in his Saints: 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 workes by meanes, his glory appeares greater when he works without meanes, but then his glory shines most brightly when he works by contraries.

It was a great vvorke that hee opened the eyes of theFor the work­ing of God with his chil­dren is by con­traries. blinde man, but greater that hee did it by application of spettle and clay, meanes meeter to put out the eyes of a see­ing man than to restore sight to a blind man. So he 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, and through shame he went to glory. And this same order [Page 328] the Lord still keepeth in the worke of our second creation, vvhich is our regeneration, hee casts downe, that hee may raise vp; hee kils and hee makes aliue, he accuseth his chil­dren for sinne, that so hee may chase them to seeke remis­sion of sinnes; hee troubleth their consciences that so hee may pacifie them. And in a word, the meanes vvhich hee vseth, are contrary to the vvorke it selfe, vvhich he intends to performe in his Children. Hee sent a fearefull darknesse on Abraham euen then vvhen hee vvas to communicate vnto him most ioyfull light; he vvrestled vvith Iacob and shooke him too and fro, euen then when he came to blesse him; hee strooke the Apostle Paul with blindnesse at that same time, vvhen hee came to open his eyes; hee frownes for a while vpon his beloued, as Ioseph did vpon his bre­thren, but in the end with louing affection shall hee em­brace them; he may seeme angry at thy prayers, as he put backe the petitions of that vvoman of Canaan, but at length he will graunt a fauourable answere vnto them. Let vs not therfore murmure against the Lord, by whatsoeuer meanes it please him to vvorke: It is enough we know that all the wayes of God, euen when he deales most hardly vvith his children, are mercie, and tends to the good of those who loue him.

And as for Sathans stratagems, it is also out of doubt, thatSathans strata­gems are direc­ted to the good of the godly. they worke for the best to them vvho 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 vveapons whereby hee seeketh to destroy the worke of Gods grace in vs, doth the Lord turne to destroy the workmanship of Sathan in vs: I meane that whole bastard generation of peruerse affections, what Sathan hath be­gotten vpon our mutable nature, by a most vnhappie andAmbr. lib. 1. de poeni. ca. 13 vnlawfull copulation. De veneno eius fit spirituale antidotum: [Page 329] of this poyson the Lord maketh a spirituall preseruatiue.Sathans accusa­tions for sinnes past are vnto the godly pre­s [...]ruatiues a­gainst sinne to come.

The experience of all the Saints of God proues this, 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, he reasoning with himselfe after this manner: If mine enemie 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 encrease 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 traytor is Sathan, hee entiseth man vnto sinne, and when he hath done it, hee is the first accuser and troubler of man for sinne. When hee comes first vnto vs he is a tempter; when we haue finished his worke (which is sinne) he is an accuser of vs vnto the Iudge; and when hee returneth, he returneth a troubler and tormenter of vs for those same sinnes which he counselled vs to doe. Stop thine care therefore O my soule, from the voyce of this deceitfull enchanter.

His tentations againe vnto sinne, are vnto the GodlyAnd his tenta­tions to sinne chases them to the throne of grace. 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, vvhereby the Lord hath quickned vs, and our owne weakenesse and i [...] a­bilitie to resist him then are we forced with Israell in Egypt, to sigh for the thraldome, and to cry vvith Ie [...]oshapl [...], O Chron. 20. 13. Lord our God, we know not w [...]at to doe but our [...]es are toward thee And who feeleth not this, that the grace of feruent prayer, wherein otherwise wee saint, our heart being more ready to fall downe than the hands of M [...]ses, vnlesse they be supported, is grea [...]ly intended in the Children of God [Page 330] by the buffets of Sathan as is manifest in the holy Apostle. Magna certe potestas, quae imperat Diabolo, vt se ipse destruat, Ambr. ibid. 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 m [...]nes. Thus the Lord our God ouershootes 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, it is true, that asAs the Phili­stims vnder­stood not Sampsons rid­dle, how sweet came out of the sowre, so cannot world­lings that com­fort is in the crosse. Iudg. 14. 14. Rom. 5. 3. 2 Cor. 4. 13. Heb. 12. 11. 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 fruit of righteousnesse vnto them who are thereby exercised, and that there is more solide ioy in suffering rebuke with Christ, than in all the pleasures of sinne, which endure but a season. As Moses the typycall Mediator of the olde Testa­ment made by his prayer the bitter vvaters of Marah be­come sweet, 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 toAfflictions profitable to the children of God. his Father till he was brought low by affliction. Hagar was proud in the house of Abraham, but humble in the vvil­dernesse: 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 ma­nie in the Gospell to come to Christ, where others enioy­ing bodily health would not acknowledge him. The earth [Page 331] vvhich 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. It is good therefore (said Ieremie) for a man to beare the Lam. 3. 27. Psal. 119. 71. Ioh. 15. 2. yoke in his youth: and Dauid confesses, it was good for him that he was afflicted: yea our Sauiour saith, euery branch that beares fruit, my heauenly Father purges it, that it may bring forth more fruit.

No worke can be made of gold and siluer without fire,The wicked putrifie and rots in their prosperitie. stones are not meet for pallace worke vnlesse they be polli­shed and squared by hammering, no more is it possible that we can be vessels of honor in the house of our God, except first we be fined and melted in the fire of affliction: neyther can we be as liuing stones to be placed in the wall of hea­uenly Ierusalem, except the hand of God first beat from vs our proud lumps, by the hammer of affliction. As standing waters putrifie and rot, so the wicked feares not God becausePsal. 55. Iere. 48. 11. they haue no changes: and Moab keepes his sent, because hee was not powred from vessell to vessell, but hath beene at rest euer since his youth. And therefore, O Lord, rather than that we should keepe the sent of our olde naturall corrupti­on, and liue in a carelesse securitie without the feare of thine holy name, and so become sit-fasts in our sinnes, no, rather O Lord change thou vs from estate to estate, waken vs with the touch of thine hand, purge vs with thy fire, and chastise vs with thy rods, alway Lord with this protestation that thou keepe towards vs that promise made to the sonnes of Dauid, I will visit them with my rods if they sinne against mee, 2 Sam. 7. 14. 15. but my mercy will I neuer take from them: So be it, O Lord, euen So be it.

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

But as for you who are the Israelites of God, ye shal walkeBut the Israe­lites of God shall goe through it. through the valley of death and not neede to be afraid, be­cause the Lord is with you, his staffe and his rod shal comfort you: albeit the guiltinesse of sore-passed sinnes, yet remay­ning in the memory, the terrour of hell, and horrour of the graue stand vp on euery side like mountaines threatning to ouerwhelme you, yet shall yee goe safely through to the land of your inheritance, where with Moses and Miriam and all the children of God, euen the congregation of the first borne, yee shall sing prayses ioyfully to the God of yourHow the ene­mies of Gods childrē against their will pro­cures their good Gen 50. 20. saluation.

Now in the last roome, concerning the imaginations of men against vs, wee shall haue cause to say of them in the end, as Ioseph said to his brethren, yee did it vnto me for euill, but the Lord turned it to good. The whole history of Gods [Page 333] booke is a cloud of manifold witnesses concurring together to confirme his truth, therefore among many wee will be content with one. When Dauid was going forward in bat­taile against Israell, with Acish King of Gath, vnder whom1 Sam: 29. he soiourned a while in the time of his banishment, the re­manent Princes of the Philistims commanded him to goe backe, and this they did for the worst to disgrace him, be­cause they distrusted him, but the Lord turned it vnto him for the best: for if he had come forward he had beene guil­tie of the blood of Israell, specially of Saul the Lords an­nointed, who was slaine in that battell: from this the proui­dent mercy of God doth in such sort deliuer him that no offence is done by Dauid to Saul, or his people, because Dauid came not against them, neither yet could the Phili­stims blame him, because he went back by their owne com­mand. So a notable benefit Dauid did receiue by that same deed wherein his enemies thought they had done him a no­table shame.

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

Whereof arises yet vnto vs this further comfort, that seeing it is the priuiledge of euery one who loues the Lord, it must much more be the priuiledge of the whole Church, [Page 334] that promise made to the Father of the faithfull, I will blesse Since to euery Christian all things worke for the best, much more are we to thinke that this is the priuiledge of the whole Church. Gen. 12. 3. them that blesse thee, and curse them that curse thee, vve may easily thinke belongs also to all his seed, euen to that con­gregation of the first borne. The Lord will be a wall of fire round about Ierusalem, and the glory in the middest of her, he vvill keepe her as the apple of his eye, and make Ierusalem a cuppe of poyson to all her enemies, and a heauie stone, vvhich vvhosoeuer striueth to lift shall be torne therewith, though all the people of the earth were gathered together against it, the vveapons 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 burn [...], but cannot be consumed, the house built on a rocke, which may be beaten with vvinde and raine, but cannot be ouer­throwne.

The Lord who changeth times and seasons, vvho takesA warning for Kings and such as are in au­thoritie. away Kings, and sets vp Kings, hath reproued Kings for his Churches sake, yea, hee gouernes all the 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 vvorld may see themselues, and foresee their end, for eyther that shall be fulfilled in them, which Mordecay said to Este, who knowes if for this thou art come to the kingdome, that by thee deliuerance may come to Gods people? or else that which Mo­ses H [...]ster. 4 14. in Gods name said to Pharaoh, the oppressour of the Church in her adolescencie, I haue set thee vp to declare my Exod. 7. power, because thou exaltest thy selfe against my people.

May wee not behold here how vnsure their standing is,They who rise to authoritie and 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 we shall marke [Page 335] the course of the Lords proceeding, euer since the begin­ning of the world, we 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 recom­pence of wrath, who haue continued instruments of her trouble.

When the Lord concluded to bring his Church fromExamples shewing how God hath altered the state of worldly Em­pires for the good of his Church. Canaan to soiourne in Egypt, he sent such a famine in Ca­naan as compelled them to forsake it, but made plenty 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, when hee altered Pharaohs countenance, and raised vp a new King who knew not Ioseph, hee turned the Egyp­tians hearts away from Israel, so that they vexed Israell, and made them to serue by crueltie. Thus when the LordIn Pharaoh king of Egypt. will bring them to Egypt hee maketh Pharaoh fauourable which also brings a blessing vpon Tharaoh, and his people; but vvhen the Lord vvill make them to goe out of Egypt, hee maketh another Pharaoh an enemie 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, when the sinnes of Israel came to that ripenesse,In the Mo­narch of Babell and Persia. that their time vvas 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: Hee sent him to the dissembling Esay. nation, and gaue him a charge against the people of his wrath, to take the spoyle 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 Israel, hee 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 Israel. But yet againe vvhen the Lord had accomplished all his worke vpon Israel, and the [Page 336] time of mercy was come, and the seauentie yeeres 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 annointed might performe to his people the promised de­liuerance.

All which should learne vs in the greatest changes andTherefore in our greatest mutations our hart should not be moued from confidence in God. Psal. alterations that fall out in the world, to rest assured that the Lord will vvorke 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 vvaters 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 vvho should be the nourishing Fathers of the Church, forsake her, and become her enemies, they shall assuredly perish, but comfort and deliuerance shallEsth. appeare vnto Gods people out of another place. The Lord for a vvhile 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 vvater out of the Well of saluation, and praise 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 Is­rael in the middect of her. And therefore in our lowest hu­miliations let vs answere our enemies: Reioyce not against mee, O mine enemie, though I fall I shall rise, when I shall sit in darknesse, the Lord is a light vnto me. I will beare the wrath of the Lord because I haue sinned against him, vntill he plead my cause and execute iudgement for mee, he will bring me forth to the light, and I shall see his righteousnesse: then he that is mine enemie shall looke vpon it, and shame shall couer him who said to me, where is the Lord thy God? now shall hee be troden vnder as the mire in the streets? yea, so let all thine enemies perish, O Lord.

For the best.] This good or best, is no other thing, butWhat is a chri­stians best. 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 vvrought, 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, betweene the godlyA wicked man is at his best when he is first borne, for the longer he liues the more sins he multiplyes. and the wicked: the one inioyes their best in this life, the other not so, but looketh for it. If it should be demaunded vvhen a wicked man is at his best. I would answere his best is euill enough, but then is he at his best, vvhen he 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 vvhich is smallest at the beginning, increases as it proceedes, by the accession of other waters vnto it: so the wicked the longer he liueth, waxeth worse and worse, de­ceiuing Ierem. 9. 3. and being deceiued, proceeding from euill to worse, till at length he be swallowed vp in that lake that burnes vvith fire and brimstone.

And this the Apostle expresseth most significantly, whenA man conti­nuing in sinne compared to one gathering a treasure. Rom. 2. hee compares the vvicked 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, he findes in it sundry sorts of coyne, which vvere quite out of his remembrance: euen so it is, and worse vvith 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, butWith euery new sinne he gathers a new portion of wrath. vvith euery sinne hast gathered a portion of vvrath pro­portionable to thy sinne, vvhich thou shalt know in that day vvherein 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 Ierem. 2. thee, and thy turning backe shall reproue thee, then shalt thou know and behold 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 vvitnesses standing vp against thee, those sinnes vvhich 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 thine head, the Lord shall giue thee to drincke of that cuppe vvhich thou hast filled vvith thine owne hand, when thou shalt haue ac­complished the measure of thine iniquitie, and he shall dou­ble his stripes vpon thee according to the number of thy transgressions.

But as for the children of God if yee doe aske, vvhenA Christians best begins in the day of his conuersion. they are at the best: I answere, praised be God, our vvorst is gone, our good is begunne, our best is at hand. As our Sauiour said to his kinsmen, so may vve say to the vvorld­lings, your time is alway, but my time is not yet come. We wereIoh. 6. 3. at the vvorst immediately before our conuersion, for our vvhole life till then vvas 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 wee were furthest from God. Our best began in the day of our recalling, wherin the Lord by his vvord 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 vvith the children of disobedience, that vvhere they [Page 339] [...]ent on in their sinnes to iudgement, vve came home with the penitent forlorne, vnto our Fathers familie. That was a happy day of diuision betweene vs and our sinnes; in thatThe day of our conuersion was a day of diuisi­on betweene vs and our olde sinnes which we should not forget. day with Israel wee entred into the borders of Canaan to Gilgall; there were we circumcised, and the shame of Egipt taken from vs, euen our sinne, which is our shame indeed, and which wee brought vvith vs euen from our mothers wombe. The Lord grant that we may keepe it in thankefull remembrance, and that we may count it a double shame to returne againe to the bondage of Egypt, to serue any more that Prince of darknesse in bricke and clay, that is, to haue fellowship with the vnfruitfull workes of darknesse, 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 andSeeing our best is not in this life, let vs pos­sesse our soules in patience. wicked, should learne vs patience, let vs not seeke that in the earth, which our gracious 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 wee know not yet what we shall be, but we know when hee shall appeare wee shall be like him, the Lord shall carry vs by his mercie, and bring vs by his strength into the holy habitation; he shall plant vs in the mountaine of his inheritance, euen the place which he hath prepared, and sanctuarie which hee 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 floruish: how euer they prosper they are to be 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.

Surely; no tongue can expresse their miserie: and yet [...]sHow they are to be pittied who reioyce in things present, as in their best things. 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 kinsmen 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 vvould 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 the Spirit, vvhen you haue finished your taske, you shall be lesse content than you were at the begin­ning; you shall be as one vvakened out of a dreame, who in his sleepe thought hee was a possessor of great riches, but when hee awaketh behold he hath nothing: or not vnlike that rich man who said in his securitie, Now my Soule thou Luke 12. 19. hast much good for many yeares, and euen vpon the next day redacted to such extreame necessitie vvith that other who despised Lazarus, that he had not so much as a drop of cold water to coole his tongue vvithall: then shall you lamentWisd. 5. 7. and say, We haue wearied our selues in the way of iniquitie, and it did not profit vs. Miserable worldlings who take more paines to get and keepe any thing than Iesus Christ.

Alas, how shall I learne you to be wise? Is not this a pit­tifull blindnesse? the Lord when hee created man, made him Lord aboue all his creatures, and now vnthankefull man sets euery creature in his heart aboue the Lord. O fearefull ingratitude, Doe you so reward the Lord, O ye foolish people and vnwise? There is nothing which ye conceit to be good, but when yee want it, you are carefull to seeke it, when 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, which bringeth light in darknesse, 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 which gets you place to stand before God. But what paines doe ye take to seeke him? what assurance haue yee that yee are in him? or what mourning doe yee make, for that yee do 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 heart; they wander after vanitie and follow lyes, they forsake the fountaine of liuing waters. Oh Psal. 50. 22. consider this yee that forget God, least he teare you in peeces, and there be none to deliuer you.

The last lesson wee obserue in this part of the Verse isHow all things worke for the worst to the wicked. this: as all things workes for the best to them who loue the Lord, so all things workes for the worst vnto the wicked; there is nothing so cleane which they defile not, nothing so excellent which 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 shal be a snare 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 vvhat 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 an holy care to become good our selues, or else there is nothing were it neuer so good can be profitable to vs.

To them that loue God.] We haue heard the Apostles lastThe persons to whom the for­mer comfort belongs are described to be such as loue God, and are called by him. argument of comfort, vvhich 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 e [...]am adeo esset potens, vt ex quolibet malo possit elicere bonum, for God is so good that he vvould suffer no euill to be, were it not hee is also so powerfull that of euery euill, he is able to draw out good. Now vvee pro­ceede to the persons to vvhom this comfort belongs: who are first described to be such as loue God: secondly, as areThree things inseperably knit, 1. Gods purpose concer­ning vs, 2. his calling to vs, 3. our loue to­ward him. called according to his purpose. Here are three things con­ioyned together, euery one depending on another. First, the purpose of God, which 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 vnfai­ned loue of God which is in thee▪ thou mayest know that he loued thee and in his vnchangeable purpose hath ordained 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 laid 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 most manifested vnto vs by our effectuall calling. But of this we vvill speake more God willing hereafter.

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

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

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

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

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

The second obiect of our loue is our selues: for in thatThe second obiect of refor­med loue in our selues. He cannot loue his brother who loues not himselfe. the Lord requireth that I loue my neighbour as my selfe, it is manifest, that first of all I ought to loue my selfe. Hee that loueth not God cannot loue himselfe; and he vvho lo­ueth not himselfe, cannot rightly loue his neighbour: with­out the loue of God, all the selfe-loue which is in man is but selfe-hatred. As the franticke man who in his furie vvounds his owne body is pittied of all men, as one that hath no pit­tie of himselfe: so the prophane man, who by multiplying transgressions slayeth his owne soule, is more iustly to be accounted an hater of himselfe: it is the holy loue of God that first teacheth thee to take heed vnto thy selfe, to pre­serue both soule and body from the wrath to come, and that worketh in thee an holy care to conforme thy selfe to the Lord whom thou louest, and vvith vvhom thou desirest to remaine for euer. Thus being taught to loue our selues, we shall also learne to loue our neighbour; the ordered loue of our selues being (as I said) that patterne, according to which wee should loue our neighbour. Prius ita (que) vide si nosti di­ligere Augustine. teipsum, & 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, t [...]meo 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 vvilt also deceiue thy neighbour, louing him so that thou draw him into the snare of sin with thy selfe, to both your destructions: this is not loue but ha­tred; for hee vvho loueth any thing truely, hateth euery thing that would destroy it; as he that loueth a garment, hateth the moth that consumeth it; and hee that loueth a tree, hateth the worme that eateth it vp: so he 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 needles lesson to teach a manMan hath need to learne how to loue himselfe rightly. Aug. ad frat. in Ere­mo. ser. 30. Aug. lib. 2. offi. cap. 12. how to loue himselfe, but in very deed it is most needfull, it being a common discase among men, amare res suas ma­gis quam seipsos, to loue any thing which is theirs better than themselues, & quis vtilem indicet vitaealienae, quem vi­det mutilem vitae suae? and who can iudge that he can be pro­fitable vnto other men, whom he 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 Chrysostome) appertaine to eue­ry Christian: but he that hath not so much light as to shine to himselfe, how shall he 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 he that hath no salt to pouder his owne speeches, nor to eate vp the cor­ruption of his owne heart, how can he effect the reforma­tion of others? Thus you see how the spirit of grace refor­mingLoue to our selues and our neighbour should be mea­sured, but our loue to God should be with­out measure. our affection of loue, sets it vpon God, our selues, and our neighbour.

Now as for the measure of our loue toward these, vvee 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 vvith all our heart, vvith all our minde, and with all our strength: vve must loue him earnestly, that other loue draw vs not from him, but his loue may be strong in our heart, as to banish out of it all other vnlawfull loue, & vincat dulcedo Bern. in Cant. ser. 20. dulcedinem, quomadmodum 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 heartie affection, wee Three conditi­ons requisite in the loue of God. Mat. 19. 27. haue (said they) forsaken all things to follow thee: yet had they not learned to loue him with all their minde, that is, wisely, with knowledge and vnderstanding; for they loued him so that they liked not his sufferings, and had no will that hee should dye; the speeches 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 Iohn 14. 21. yee loued moe, yee 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 glorie 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 louedMat. 16. 22. 23. him said to him, Maister pittie thy selfe, but receiued this answere, Goe behinde mee Sathan, for thou vnderstandest not the things that are of God. Culpans in vtro (que) non affectum se [...] consilium, blaming in them both, not their affection, but their vnderstanding: yet afterward when Peter vvas 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; he had now learned to loue Iesus not onely with his heart, but also with his minde; not earnestly onely, but also wisely; yet vvhen it came to the point, he denyed his Maister at the voice of a Dainsell, 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 deny him, Licet vitam tunc mini­me posuit, deposuit tamen, in so much that albeit he lost not his life, yet he freely laid it downe for Iesus.

These are the three, whereunto wee are to aspyre in allIn this life wee are farre from that measure of the loue of God which should be in vs. our life, to loue the Lord heartily; to loue him wisely; (for inconsiderate zeale, and temerarious precipitation doth not please him) and to loue him with so strong an affection, that vve chose rather to suffer death than to forsake him. But alas, how farre are vve 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 we endeuour to grow daily in loue, earnestly praying the Lord, that he would breath by his Spirit vpon that little sparke of heauenly life which he 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 foureFoure medita­tions helpful to encrease in vs the loue of God. causes for vvhich wee should loue the Lord: first, for that which hee is in himselfe, to vvit, the fountaine of all good­nesse, the greatest and supreame good; if it be good that man vvould haue, let him loue the Lord to vvhom there is1 We should loue him because he himselfe is the supreame good. 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 be giuen thee. The Platonists by the light of nature saw that all the pulchritude and beau­ty vvhich shineth in the creature vvas but splendor 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 he 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, if2 Because hee hath first loued vs. we meditate vpon it is, that the Lord hath first loued vs: In­ [...] e [...]m s [...]d non praeuentmus, we haue found him, but wee did not preuent him; we know him now, but were first known of him, he sound vs first, and that euen when wee were ene­mies vnto him: dilexit non existentes, into resistentes, he lo­uedBernard. vs when we were not, yea when wee were rebels against him, and shall we not now being reconciled by the death of his sonne endeauour to loue him againe.

Thirdly, the Lord by his continuall gifts hath testified his3 He hath decla­red his loue by innumerable gifts already giuen vs. loue to vs, he hath not beene vnto vs as a wildernesse, or as a land of darknesse: if wee will remember and tell what the Lord hath done to our soule, we shal finde we are ouercome with the multitude of his mercies, & 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 veniall, let vs also giue it vnto him who hath giuen vs most for it.

And fourthly, it shall waken in vs the loue of God, if wee4 Hee hath yet greater things which he hath prepared for vs to giue vs. 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 vvithout darknesse; ioy without sadnesse; a kingdome vvithout a change, and in a vvord, he shall thenAug. de ciuit. dei. l. 10. c. 18 Our loue to God must be tryed by the ef­fects thereof. giue vs a blessed life, non de his quae condidit, sed de seipso, not of those things which he hath made but of himselfe.

But to returne to our former purpose, that we may know whether this holy loue be created in our hearts by the spi­rit of grace or no, wee must try it by the fruits and effects of loue, whereof now it shall content vs to touch a few. First,1 Property of Loue, it longs to obtaine that which is belo­ued. it is the nature of Loue, that it earnestly desires and seekes to obtaine that which is beloued. Hereby shalt thou know vvhether thy affection of loue be ordered by Christ, or [Page 350] remaine as yet disordered by Sathan. The affection which Christ hath sanctified vvill follow vpward, seeking to be there where he is. Euery thing naturally returnes to the owne original; as the waters goe downe to the deepe, 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 bottomlesse 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 suffering vs to rest till we enioy him.

Let this then be the first tryall of our loue, if we vse care­fullyWee loue not God if wee vse not the exerci­ses of the word and prayer, see­ing by them onely we haue familiaritie with God vp­on earth. Psal. 110. 97. Psal. 26. 8. Psal. 27. 2. those holy meanes by which we keepe and entertaine familiaritie with our God, it is an argument that wee 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: and againe, I haue loued the habitation of thine house, and the place where thine honour d [...]els. One thing haue I desired of the Lord, that I may dwell in the house of my God all the dayes of my life, to behold the beauty 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 tabernacles 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, because the sight we haue of God in this life,Wee loue not God if we long not to be with him in heauen, wher he shews his most fami­liar presence. is but through a vaile, and the tast wee 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 vvhich by the Word and Prayer it hath with GOD in this life, but doth long most earnestly to be with the Lord, vvhere shee knoweth that in a more excel­lent manner shee shall embrace him: whereof proceedeth these and such like complaints. As the Hart brayeth for the Psal. 42. 1. riuers of water, so panteth my soule after thee O God, O when shall I come and appeare before the presence of my God? My Psal. 143. Phillip. 1. Soule desireth after thee as the thirstie land, For I would be dissolued and be with the Lord, Therefore come, euen so, come Reuel. 22. Lord Iesus.

But alas, here are vvee taken in our sinnes, thou sayestHow by this tryal it is found that many are void of the loue of God. 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 death, 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 vvith the gifts of God in this life, thinke not long to enioy him­selfe, are but like an adulterous woman, who if so be she 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 vvee get himselfe who gaue them. If the loue of the Corinthians made the A­postle [...] 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, Therefore O thou whom my Cant. 1. 6. 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 hee that hun­gers and thirsts 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, and an holy2 The effect of true loue is o­bedience, and a care to please the Lord. Iohn 21. 15. care in all our callings to serue and honour the Lord. Prea­chers must be tryed by this rule, Peter, louest thou m [...]? seede my flocke. Gouernours and Counsellers must be tryed by this, Can yee say in truth with the Godly Gouernour Da­uid, 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 vvhat 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 vvill yee stand vp vvith Dauid, and say, Do [...] not I hate them O Lord that hate thee? doe not Psal. 139. 21. I earnestly contend with them that rise vp against thee? surely I hate them with vnfained hatred, a [...] if they were mine vtter enemies.

If ye honour the Lord as Dauid did, the Lord shall blesseWhat great blessing belon­geth to them, who in their calling seeke to honour God. you as he 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 mighty God of Iacob. And the Lord sweares againe vnto Dauid, that of the fruit of his bo­dy, he vvould 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, Yee shall not be fast­ned Esay 22. 23. 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 he destroy thee: For the wicked shall [Page 353] not haue his desire, his thoughts shall not be performed, ney­ther Psa. 140. 11. Psal. 52. 5. shall hee be established on the earth, but euill shall hunt him to destruction, 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 thatBut this age in word calleth Christ their King, but casts off his yoke. Iohn 15. 10. the value of your Christian loue must be tryed by the same touchstone, not by your words, but by your workes. If any loue mee (saith Iesus) let him keepe my commaundements, but here also the hypocrisie of this age is discouered: as the Iewes called Iesus their King, 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 vvith Iudas, it is but a Scepter of reed they allow him, for they giue him no commaundement ouer their affections, vvherefore great is the controuersie vvhich the Lord hath this day vvith the men of this gene­ration.

The third tryall of loue is Bountifulnesse, the Apostle3 The propertie of loue is boun­tifulnesse. 1 Cor. 13. 4. saith Loue is bountifull: experience proues that euery louer bestoweth bountifully on that vvhich hee loueth: yee loue your bodies, and therefore largely bestow vpon them to feede them, and cloath them, yea, vvith excessiue apparrell; yee loue your Children, and lets them vvant 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 vvitnesses 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 denied the power thereof, yeelding words e­nough 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 now wee bring, is readi­nesse4 The last is rea­dines to suffer for his cause. to suffer affliction for the cause of God. The Apostles being beaten for preaching in the name of Iesus, instead of mourning, departed reioyeing that they were counted wor­thy to suffer for Christs sake, and all because they loued him. For the loue of Rahel seauen yeares 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 vvhose heart abounds the loue of the Lord, will 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 sit 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 wee are to make sure our cal­ling, and consequently our election, for our euerlasting comfort.

Euen to them that are called according to his purpose.] Hi­therto the Apostle hath summarily set downe his third prin­cipallA confirmatiō of his third and last argument of comfort. 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, therfore all things must worke for the best vnto them. [Page 355] The necessitie of this reason shall appeare if wee 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 vvorking prouidence of God vvhich 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 vvill of God hath ordayned them. This is shortly set downe in these vvords, 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 vvhich is higher than vve, hee carries vs by the hand as it vvere 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 vvorld can change it.

Wee haue here then three things, euery one of them de­pendingComfort, that the ground of our saluation is in God, the tokens thereof in our selues. vpon another: the loue of God, flowing from the calling of God, and the calling of God, comming from the purpose of God: vnto vvhich the Apostle here drawes vs, that we casting our anchor with 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 manifolde 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 as wee our selues in vvhom they are, are changeable; but the ground holdes fast, being laid in that vnchangeable God in whom falles no shadow of alte­ration,Esay. 46. Ioh. 10. 2 Tim. 2. I am God and am not changed: My sheepe none can take out of my hand: The counsell of the Lord shall stand, and [Page 356] his foundation remaines sure. It is true that the tokens of election cannot be sully 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 saint, our life lan­guishes, our hope houers, and vvee are like to sincke in the tentation vvith 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 begun the worke in vs will also perfect it. Because I am not changed (saithMal. 3. 6. 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 vvhich Sathan poured into our first Pa­rents, and by vvhich they aspyred to be equall with God, doth yet breake forth in their posterity, 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 owne 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 vvhich 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 enough that peace and saluation is gi­uen to be thine, but as for the glory of saluation let it remain to the Lord.

Hee is for this called the Father of mercie, because mer­cieFor this cause he is called the Father of Mer­cie and not of Iudgement. 2 Tim. 1. 9. bred in his owne bosome. Hee hath found many cau­ses vvithout himselfe mouing him to execute iustice, but a cause mouing him to shew mercie hee neuer found, but the good pleasure of his will: therefore the Apostle saith, the Lord hath called vs with an holy calling, not according to our workes, but according to his purpose and grace. Surely except the Lord had reserued mercy for vs, wee 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, vvhereof 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 owne 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 mindfull 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 glorie for euer.

Now as for the calling; wee are to know that the callingOur calling is twofold, and the inward cal­ling is a decla­ration of our election. of God is twofold, outward and inward He speakes not here of the outward calling, of which our Sauiour saith, many are called and 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 reueale it, and make it knowne vnto vs that we are of the number of those whom hee hath appointed to life. As in his secret counsell hee made a di­stinction of the elect and reprobate: so by his calling hee 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.

He that will take a right view of all mankinde, shall findeAll mankinde are considered standing in three circles, & they onely are blessed who are within the third. 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 Lord 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, vvhich is much narrower, stand they vvho are partakers 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 vvho are inwardly and effectually called; these are Christs little flocke; the communion of Saints; the few chosen; the Lords third part, so to speake vvith Zacharie: Zach. 13. 9. 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 our God. It is a great step 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 vvill not follow him, may looke for a more fearefull condemnation then they vvho 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, Not euery one that saith, Lord, Lord, shall enter into Math. 7. 21. 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. CertainelyWhere euer the Gospel is prea­ched to call men, there God hath to­ward some a purpose of loue. 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 by Bythinia, the Lord commaunded him to goe to Mace­donia, what the purpose of God was, the euent declared, namely, that it was to conuert Lidia and the Iaylour. WhoActs 16. may not see here Gods meruailous mercie 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: shewing vntoActs 18. 10. vs, that the greater haruest hee hath, the longer doth he continue his Labourers among a people. This is the very worke 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 he will haue confirmed; others yet inwardly called, hee will conuert by the Gospell, before he remoue it. Let euery man looke to himselfe, vvhether he haue part in that grace which comes by the Gospell, or no; for woe will be to him that shall be found in darknes, after that the light hath shi­ned vnto him.

Good vvere it yet for vs all, if vve could more deepelyIf this were considered, it would worke a greater [...]ue­rence of the Gospell. 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 vve heare that voyce, which many of our Fathers heard not, that in some places of the vvorld this Gospell is preached, and not in others, that it is continued vvith vs, notwithstanding 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 we 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 heed 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 he knew the Lord, thought the voyce of God to be but the voyce of El [...], 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 olde sinnes, and remaine disobedient to the heauenly vocation.

And further out of the ground laid already, that the cal­lingA fearefull to­ken of Gods departure, whē hee ceaseth to call a people any more. 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 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 feare [...]ull token of the Lords departure, and transla­ting of his kingdome. The Husbandman calles not his La­bourersFor no Hus­bandman will want labourers in his field, as long as the har­uest is not ended. 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 end that vvee haste it not vpon our selues, wee are to know that as the Gospell comes not to a Land [Page 361] by mans procurement, so no power of man is able to re­moueAs the Gospell comes not by mans procure­ment, so no power of man can remoue it. 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 he 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 with Achito­ph [...]ls wisedome, are not able to stay it: onely our owne vn­thankfulnesse, and abuse of the time of Grace is to be feared; if therefore we loue the light, let vs cast away the workes of darknesse, and walke in the light while as yet we haue it: let vs vvelcome those messengers of peace, that come to vs in the name of the Lord, endeauouring 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 we haue seene) to their euerlasting saluation.

THe vvhole Booke of God is full of heauenlyWhat a trea­sure of comfort is to be digged out of this Verse. consolation, euery parcell thereof hath in it the words of eternall life; but this place of Scrip­ture vvherein 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. ItNot so cleare a sight of salua­tion in all the booke of God. 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.

This comfort the Apostle brake vp shortly as we heardThe linckes of the Chaine of saluation: Election: Cal­ling: Iustifica­tion: Glorifi­cation, are knit inseperably. in the end of the last verse, and now more largely explanes it in these two verses: in the which he 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 and glorification by the hand of God, that no power in earth nor in hell is able to sunder them: whereof the certainty of his former comfort appeares cleerely, that of necessitie all things must work 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 speak 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 linkes 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 linckes, wee might also be sure of the two ends, because the Lord hath knit them inseperably together.

Thou then vvho wouldst be comforted vvith the assu­ranceHe that hath a sure hold of the middle linckes, Calling and Iustification, is sure of the o­ther two, Ele­ction and Glo­rification. of thy saluation, 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 vvith 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, and after time shal be glorified. To make this yet more plaine, we areOur present life is a point of time be­tweene two eternities. to know that this mortall life of ours is a short interiected point of time, 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 wantonnesse and carelesse securi­tie, drinke 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 vvee had sanctified memories, alwayes to re­memberIf in this life we fall we may rise againe, but if in death wee step downe­ward we shall neuer mend it. Eccles. 11. 3. this: so long as wee are here, if of vveakenesse we fall vvee may rise againe, and if in one day wee haue not learned well to repent, vvee haue leaue of the Lords pati­ence, to learne it better another day: but hee vvho in the day of his transmigration steps the wrong step, vvill neuer get leaue to amend it: where the tree fals it shall lye there: the wicked who dye in their sinnes, step downward to the deepe pit and gulfe, out of the vvhich there is no redemption. Let vs therefore be vvell aduised before wee leape; let vs fa­sten the one foote vpon the border of that Canaan, before we goe 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 vvhole 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 vvee may consider the course of our life, and thinke of the end whereunto it leades vs: for as Moses protested to Israell, so doe I vnto you, I haue laid this Deut. 30. 15. day life and death before you: the Lord giue you grace to make choise of the best.

In these causes of our saluation linked together in thisPrescience and Predestination how they are here distingui­shed. Chaine, 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 hee purposed to saue: so that the first preordinance is this, these are they vvhom I vvill 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 we 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 vvith the Lord our God, who being himselfe a most perfect vnderstanding, by one act without priority or posteriority, knowes, conceiues, and discernes all things.

Wee 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 [...] [...]ore nor after in God, nothing past, nothing to come: but foreknowledge is ascribed to God in respect of the crea­ture, because hee knew vs before that wee were. This fore­knowledgePr [...]nce two manner of wayes conside­red, generally, and specially. is two wayes considered: first, generally, as it is extended to all his creatures, and so it is compared to a com­mon booke of register, vvherein the Lord hath vvritten all things which were afterward to be: and of this speakes the [Page 365] Psalmist, My bones (saith hee) are not hid from thee, though Psal 139. 15. 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, All things are manifest in his sight with whom wee Heb. 4. 13. haue to doe. This manner of way foreknowledge is Gods vniuersall eye, by which with one looke hee knoweth all his creatures within and without, their nature, their shape, their actions, their beginnings, their endes, but foreknow­ledge this manner of way considered, is not a lincke of this Chaine, it being certaine that there is not one of these lincks more patent, nor largely extended than another, as ye shall afterward heare.

Foreknowledge then in this Chaine of Saluation, is spe­ciallyIn this Chaine it is specially considered as it lookes to the Elect onely. Iohn 13. 18. Mat. 7. 23. 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, the Lord knoweth who are his, but denyed of the wicked, 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, wherein the Lord hath written the names of those whom 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 hee appointed them by middes into their owne end; other artificers when they haue made a worke, know not what will be the end of it; he that buildeth an house, knowes not how long it will 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 appointed 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 ordaine to an end, but also to appoint all the limits, bor­ders, and middes, within and by which thou art to come to that end.

Where, before wee come to the doctrine of instruction,Fore-seene me rits falsely col­lected out of this place. we will shortly encounter vvith our aduersaries, vvho 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 wherof read these words no otherwise then vvee doe; as the Iesuits of Rhemes: others plainely impugne that reading, and the er­rour of foreseene merits founded vpon it, for so Caietane writeth vpon this place. Ad confutandum dogma illorum, This errour is improued by their own men, as Caietane. 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, vvho giue the first place of saluation to Gods fore­knowledge of mans merits, vvhich he was to doe, and so puts his prescience as a reason and cause of his predestinati­on; to confute these I say, he giues the first place of salua­tion to the purpose of God, while hee saith, to them thatand Aquinas. are called according to his purpose. Aquinas in like man­ner writing vpon this same place, saith: 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 conueniently, whom he fore-knew them he 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, this errour is conuinced by manifoldSanctification is an effect of predestination and therefore not a cause of it. Ephes. 1. 4. 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 blam; hee saith not, he chose vs because he foresaw that wee would be holy; so hee sets downe sanctification as an effect of Predestination. 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 iusti­fication, but no effect of Predestination can be cause of it. Againe he saith, The Lord hath saued vs, and called vs with 2 Tim. 1. 9. 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, nor in our calling in time, hath the Lord regarded our workes, or foreseene rectitude of our will, but the good pleasure of his owne will.

And I pray you what other thing could the Lord fore­seeThe calling of God finds eue­ry man in an euill estate. Esay 48. 8. in vs, than that vvhich hee foresaw in the Israelites? I knew that thou art obstinate, and thy neck an iron sinew, and thy browe brasse: 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 he called Matthew, hee found him a Publican: when hee called Mary, he found her possessed with Diuels; all that euer receiued grace, stand vp as so many witnesses of his glory. Not vnto vs O Lord, not vnto vs; but to thy name be Psal. 115. 1. the praise.

And to these obiections which the braine of man hathObiections of men against Gods predesti­nation, answe­red. brought out against this truth of God, to cleare themselues and charge the Lord with vnrighteousnes, 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, for toRom. 9. 10. 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 speak against it in the Lord ouer his creature? O man who art thou that pleadect 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, thou art asway righteous. Si non vis errare, if thouAug. in Ioan. tract. 26. 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, Misericordia eius misericordiae causa: why ano­therAug. Epist. 59. ad Pau­lin. is reiected, Causa potest esse occulta, iniusta esse non potest, the cause may be secret, but cannot be vniust: qui infactis Dei rationem non videt, infirmitatem suam considerans, cur Gregor. in Iob cap. 9. non videt rationem videat, hee that seeth not a reason of the Lords doing, let him looke to his own infirmitie, and 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.

But now to returne to the doctrine, wee haue first to ob­seruePredestination takes not away the second cau­ses and meanes of saluation. out of the signification of the vvord 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, he 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 professors, 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: if thou be the Sonne of GodSathans diuini­tie teacheth Atheists to de­spise the means of saluation. 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 ordinarie 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 he heares of election, the more hee endeauours to make it sure by vvell 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 ordinarie meanes.

Both temporall and spirituall blessings the Lord wil haueGod giues his blessing by meanes, there­fore they shuld not neglect the meanes who seeke the bles­sing. Hos. 2. 21. vs to seeke them by the lawfull and ordinarie meanes: the Cornes cannot serue Israel 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 vvhen the Lord promises a blessing, In that day (saith the Lord) I will heare the heauens, and they shall heare the earth, and the earth shall heare the corne, and the wine, and the oyle, and they shall heare Israell. And that he keepes the same order in bestowing spiritual blessings we are taught by the Apostle, vvhen hee saith, that before vve be saued weRom. 10. 13. must call on the name of the Lord, before vve 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, do 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 toComfort, our election before time cannot be disanulled by any creature made in time. marke the certaintie and soliditie of our saluation: 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 vvilled, 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 in vs, by walking in a good con­science before the Lord; and then vve shall not care what man or Angell say to the contrarie against it; they are but posterior creatures, and what intrest can they haue to gaine­say that vvhich GOD hath done before that they vvere? Happy are they vvho 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, vve are taught here by the holy Apostle that allSauing grace is communicated to few, & there­fore should be the more estee­med. men are not foreknowne, all are not predestinated to life, otherwise there vvere not an election: there is onely a cer­taine and definit number vvhich 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 partakers of saluation. Many (saith our Sauiour) shall come from the East and from the West, and shall sit with Abraham, Isaac, and Iacob, in the kingdome of Mat. 8. 11. God: hee saith not all the children of the East shall come, but many shall come. This should vvaken 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 the kingdome, the more we should labour to be of that number. Wee seeSo it is in na­ture that rarest things are most regarded. 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 vvhom they belong; riches and honor are in grea­ter account among men because few attaine vnto them: and if vvee vvere as wise in spirituall things, that grace of Christ vvhich brings saluation would be more precious 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 the Sonne. The ApostlePredestination is vnto glory by a conformi­tie with Christ in our present life. 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 hee vseth not here the vvord of Predestination generally, but restraines it to Pre­destination vnto life; as also that vvee cannot step from election to glory but by a conformitie vvith Christ, vvhich is most necessarie 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 vvhereunto we are ordayned, yet neither of them can comfort vs vnlesse vvee be sure that our life is proceeding from election to glorification by the right meanes.

The first and neerest end of election in regard of man,Ephes. 1. 4. As Christ is the life, so is he the way, nei­ther can wee come to life but by the way. Ioh. 14. 6. is his sanctification: for the Lord hath chosen vs that vvee should be holy: 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 stil in thy sinnes, but rise and walke in the way, and if thou knowest not the way, learne it from him who is veritie. Let not presumption which slayes the wicked ouer­take thee; they passe ouer the matter of their saluation with a wanton vvord; their hearts are prophane, yea 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 shal neuer come where Christ is to liue with him, that vvalkes not after Christ in newnesse of life.

This conformitie vvith the Lord Iesus vvhereunto weeConformitie with Christ wherein it stands. are predestinated, is partly in this life, partly in the life to come. Our conformitie in the life to come shall stand in li­uing and raigning vvith 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 wee 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 inWorkes done by Christ are threefold: 1. personall workes of Re­demption: 2. Miracles: 3. workes of a godly life. our nature, are threefold: first, his personall workes of Re­demption; as that he vvas borne of the Virgin; that he suf­fered the cursed death of the Crosse, for the exp [...]ation of our sinnes; that he rose the third day for our iustification; that he 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 prease to follow him in his personall vvorkes of Re­demption is blasphemie, or in his workes of Miracles is im­p [...]ssibilitie, but to follow him in the workes of a godly life, is true pietie. In the first papists are blasphemous, that on good-Friday makes a play to the people, by counterfaitingIn the first and second Papists are apish imi­tators. 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 vvho are truely religious str [...]ue to follow him: as Children loo­king to their coppy learne to mend their letters; so let vs by looking dayly to our example, learne to amend our liues.

Imitation in the first two Iesus did neuer require, onelyIn the third onely should we follow the Lord Iesus. Ioh. 13. 12. hee craues that vve should follow him in the third: there is his voyce, Learne of me that I am lo [...]ly and meeks, he did not bid thee (saith Augustine) learne at him how to make the world, 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 he might giue vs an example, how one of vs should serue another, as I haue loued you (said Iesus) so loue ye Iohn 15. 12. one another: yea, in that vpon the Crosse he prayed for his enemies, hee hath also taught vs how to practise that pre­cept, Pray for them who persecute you. In patience likewise heMat. 5. 44. is proposed vnto vs for an example, for so are we exhorted,Heb. 12. 2. 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 wee are commanded to con­forme our selues vnto him.We must also follow the Lord Iesus in suffering.

The other point wherein stands our conformitie vvith him, is in patient suffering with him for righteousnes, which vve shall not be able to doe, except wee liue first after the similitude of his life: what like suffering to the suffering of Christ, than the suffering of that reprobate the [...]fe, vvho 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 [...]oena, dissimilis [...]causa. But as for the other whomAugustine. 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, he brought out in the last houre of his life, the first fruits of amend­ment of life; he liued long a wicked malefactor, but a short vvhile 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, This night thou shalt be with me in Paradise. Luke 23. 43. Reasons mo­uing vs to a conformitie with Christ.

Now that we may be moued to embrace this conformi­tie with Iesus, let vs remember that the image of God, by which wee were created conforme vnto him, is the most auncient glory to which wee can make claime: and there­fore1 The Image of God is our most ancient glory, stollen from vs by Sa­than & which we should seek to recouer. if there be in vs any peece of manhood and spirituall wisedome, we ought to endeauour to recouer it, which our enemie 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 hee can doe in the smallest things pertay­ning to this life? There is no man among vs who knoweth that any tenement of land, or portion of earth possessed now vniustly of another, did of olde pertaine to his Fathers, but if he can, hee will 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, vvhich most deceitfully our aduersarie hath stollen from vs? but this commeth also vpon man by the subtilty of Sathan, that hauing once spoyled vs of the image of God, he doth vvhat hee can so to blinde vs, that vve should neuer seeke it againe, nor doe so much as receiue it vvhen 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 Iacoh, [...]s of a supplanter, vvho first had stollen from him his birth-right, and then the blessing also: but more cause haue vve 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, whereby it is restored vnto vs. Oh, that we had wise and vnderstanding hearts, that wee might be stirred vp to an holy anger against the enemie of our sal­uation, seeking in despite of him to be restored to that right, vvhich by creation belonged to our fore-fathers. But alas, vvhat a beastly stupiditie is this, that man vvill not doe so much for recouerie and maintenance of the image of God, as hee vvill doe for preseruation of his owne portraiture drawne on a peece of timber? if any man pollute it, incon­tinent he is offended, and stomacks at it, as an iniurie 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 which should moue vs to conforme2 Iesus Christ hath first con­formed him­selfe vnto vs. our selues to Iesus, is that hee hath first of all conformed himselfe vnto vs, hee was not ashamed to take vpon him the shape of a seruant, and to become man, like vnto vs in all things, sinne accepted; and shall we refuse to conforme our selues vnto him? let it be farre from vs, but rather put­ting from vs that foolish emulation, by vvhich wee striue to conforme our selues vnto this vvorld, let vs consider whereunto wee are called, euen to be partakers of the di­uine nature, and may thinke it most greatest glory to be like vnto our head and husband the Lord Iesus.

Thirdly, necessitie so craueth, seeing wee cannot be sa­ued3 We cannot be saued except we be confor­med to him. without conformitie with him. It is not Caesars money which hath not vpon it Caesars image and superscription; he is not the Sonne of God who carryeth not the image of his Father: for whom 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.

That he may be the first borne among many brethren. The Apostle insists here in the explication of his former pur­pose, adding that it is necessary vve should conforme our selues vnto him, for ratifying that superioritie and priui­ledge of the first borne, which God the Father hath esta­blished vnto his Sonne the Lord Iesus Christ▪ and hee 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 vvee refuse to follow him in his tentations, if so be wee desire to sit vvith him in his glory?

The name of the first borne is ascribed vnto Iesus ChristThe name of the first borne three wayes ascribed to Christ: 1. as God: 2. as man: 3. as a mediator Col. 1. 15. three manner of wayes: first, as he is God: secondly, as he is man: thirdly, as he is both God and man, our mediator, and the head of his misticall body, which is his Church. As hee is God, hee is called by the Apostle, Primogenitus om­nis creatur [...], the first begotten of euery creature; and that by such a generation as none (saith Esay) are able to ex­presse. 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 wombeLuke 2. 7. of the Virgin. Thirdly, as Mediator and head of his my­sticall body, as Prince of that kingdome which is the com­munion of Saints: he is here called the first borne among ma­ny brethren, and in another place the first fruits of them who 1 Cor. 15. 20. rise from the dead.

The priuiledges of the first borne were two: first, ex­cellenciePriuiledges of the first borne are two: 1. ex­cellencie of strength: 2 ex­cellencie of dignitie. of strength, for hee had a double portion: second­ly, excellency of dignitie, for he was 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, he hath receiued the double portion: for hee receiued not the Spirit in measure as wee doe, but the plenitude and fulnesse therof 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, he is also as our head crowned with gloryMat. 28. 18. 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, for so hath the Father authorized him: This Mat. 3. 17. is my beloued sonne, in whom I am well pleased, heare him.

Let vs therefore submit our selues vnto him, seeing GodMiserable are they in this age who doe not acknowledge Christs prero­gatiue. 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 marke [...]s, O what a frequent con­course of people is made vnto her? but if the Priests of the Lord stand as they did of olde in the west part of Ierusalems temple, or in 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 into the house of God in respect of them vvho 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 com­mandement hee can giue them; speake what he vvill, 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 our saluation which Iesus the first borne hath pur­chased to the rest of his brethren.

But to let them alone, and to returne to the instruction [Page 378] of Gods children; though apostate Israel fall from him as aWhatsoeuer excellencie our elder brother hath it is for our benefit. 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, and 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 ene­mies, which he hath also done; for he hath broken the gates of hell, and carried 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 therfore let vs resolue for euer to abide in him.

Among many brethren.] This brotherhood of ours withBrethren in Christ are ma­ny wayes knit together. Christ, consists not in the communion of the same flesh and bloud, 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, nor of the will of flesh, nor of the will of man, but of God, by the operation of his spirit, and immortall Ioh. 1. 13. seede of the word. In the carnall brotherhoode though the parents be one, yet the inheritance is not one; though the seede of the 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 vvhereof they are begotten is one, and the spirit which quickeneth them all is one. It is not then Baptisme nor externall pro­fession which proueth a man to be the kinsman 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.

Great is that dignitie certainely 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 he had shewed vs no more kindnesse then Abraham did Lot his kinsman, yet euen for that had hee beene worthy 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 retayne his kindly affection toward vs, when we were carried away captiue by spirituall Chedarlao­mer, he did not onely hazard, but laid downe his life for our Redemption. Moses is greatly praised for that vvhen hee was honourable in Aegypt, he left the Court of Pharaoh to visit his brethren, esteeming the rebuke of Christ in his people, greater riches than all the treasures of Aegypt: and Ioseph is also commended, that being second person vnder Pharaoh in the kingdome of Aegypt, yet hee was not asha­med of his Father and brethren, albeit they for their trade being sheepekeepers, were abhomination to the Aegyptians. 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 thankefull, and shed abroad in our hearts the sense of that loue vvhich hee hath borne toward vs, that wee neuer be ashamed of him for no Crosse that for his sake can be laid vpon vs.

THere is no part of holy Scripture vvhich isWhat a cleare sight of saluati­on is here dis­couered to the Christian. not stored with the words of eternall life; but as that part of earth which is rich of minerals of gold and siluer, is more esteemed than other land, vvere it neuer so fruitfull; so ought this place of holy Scripture to be accounted of vs all, as contai­ning in it a most rich minerall, not of gold, siluer, or pre­cious 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, vvhich 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: we 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, let vs standThe preroga­tiues of a Chri­stian are farre more honou­rable than any that worldlings can claime. 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 can and iustifie him. Worldlings also haue their owne prerogatiues wherin they place their glory: those among them that haue most ample and ancient inhe­ritances are counted most honourable: but thou vvho art named a Christian, if thou be so indeede, looke to thine owne priuiledges, and thou shalt see that the glorie of a Christian doth far exceed the glorie of the most honorable [Page 381] Worldling: as the Psalmist spake of Ierusalem, so may wee of the Christian, Glorious things are spoken of thee, O thou man Psal. 87. 3. of God.

Election is the first and most auncient charter of theThe most sure and auncient Charters of a Christian to his inheri­tance. right of Gods Children, to their Fathers inheritance: Cal­ling is the second, by it we are knowne to be the Sonnes of God, and our Election secret in it selfe, is manifested to vs and others: Iustification is the third, by it wee are infest in Iesus Christ, and made partakers 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 vvith the Egyptian thou shouldest reckon thy beginning so many yeares before the creation of the world, yet canst thou not match the Christian: hee hath the most auncient charter of the most ample inheritance: neither 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 he beginneth from feeling to call God his Father, and in life and manners to resemble him. No free­holder so surely infest 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 scale, and the witnesse of the great King. And last of all, the Christian shall be entred to the full possession of his Fathers inheritance, vvith 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 comparable 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.

But now wee are to speake of this Calling, wherein con­sists [Page 382] all our comfort: for it is the middle lincke of this indi­uisibleCalling is the first manifesta­tion of our Ele­ction, and fore­runner of our Glorification. Chaine; he that hath it is sure of both the ends. Our Calling is the first manifestation of our secret Election, and it is a sure forerunner of our Glorification, being in effect the voyce of GOD, fore-telling vs that he will glorifie vs. As the best way in a maine land to finde the sea, is to walke by a riuer which runneth into it; so he that vvould proceed from Election to Glorification, let him follow this Calling, vvhich 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, vvhich doe altogether ouerflow vvith that great and vnbounded Ocean of diuine Glory: but vvee are still to remember that vvee speake now of the inward Calling: for the lincke [...] 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 vvhom God hath chosen.

This inward calling is the donation of Faith, by theWhat the in­ward calling is. preaching of the Gospell, or communication of the sa­uing grace of Iesus, by vvhich vvee 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 vvill repent and beleeue: (vvherein consists the outward Calling) so by his holy Spirit, hee giueth to his Elect children iustifying Faith, by vvhich he openeth their hearts as hee did the heart of Lidia, to receiue the grace offered by the Gospell, and herein consists the inward Calling.

The vvord [...] vvhereby the Apostle expresseth it,In this Calling there is a taking of some, & lea­uing of others. signifieth to euocate and choose out some from among o­thers: this shall make the greatnesse of Gods mercy toward vs appeare the more clearely, if wee doe consider that vve and the reprobate were alike by nature, borne blinderebels, [Page 383] and transgressors from the wombe, and did vvalke on vvith them in the same course of disobedience, vvhich leadeth to damnation: but it pleased God to call vs out of their fellow­ship, and enter vs in a better course that vve might be saued. A notable example whereof vve haue in the calling of Lot out of Sodome: the Lord hauing concluded to consume So­dome with fire, for her abhominable filthinesse, he 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 he was set vpon the mountaine, and knew the fearefull destruction of Sodome, then no doubt he acknow­ledged the wonderfull mercy which God had shewed vpon him: it is euen so with vs, we are here soiourning in a SodomeGod hath ta­ken vs out from amōg the chil­dren of wrath, as he tooke Lot out of Sodome vvhich God will destroy, and wee haue our conuersation a­mong those vvhose portion shall be in the lake that burnes with fire and brimstone, from which the Lord being pur­posed to saue vs, hath sent his Angels to vs, not two but ma­nie Ministers of the Gospell of Grace, exhorting vs to flye from the wrath which is to come: but alas, because we know not the danger, we flye slowly, and delay to follow the hea­uenly vocation, but in that day wherein we shall be set vpon the mountaine of Gods saluation, and shall stand at the right hand of Iesus, and heare that fearefull condemnation of the wicked, Depart from me, &c. when we shal see the earth open and swallow them, then shall we reioyce and prayse the mer­cie of our God: O happy time vvherein 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 andNo difference by nature be­tweene elect men & repro­bate, till our calling make it. reprobate, neyther in inward nor outward disposition till God make it by grace. Paul as bloudy a persecuter as euer vvas 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 vvalking in one iourney, vvith [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 again to the Lord, from whom he had fallen: whereas the other not touched with the same Calling, meruailes that his for­mer companion hath forsaken him, and walketh stil on stub­bornly 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 he, that Psal. 1. walketh not in the counsell of the wicked, nor stands in the way of sinners, nor sits in the seat of the scornefull.

And if wee finde after tryall that the Lord hath calledThe time of our calling is to vs as the de­liuerance from Egipt, or the yeare of Iubily to Israel. vs, then should vvee alway shew forth his prayses, vvho hath translated vs from darknesse into his meruailous light. The Lord shewed a great mercie to Israell vvhen hee 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 crie to GOD for the bondage: but here so long as wee were the slaues of Sathan, hee com­pelled vs to vvorke the abhominable vvorkes of darknesse and vncleannesse, and therewithall did so captiue our spirits that wee 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 yeare 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, euen hee whoCalling being a new creati­on, is onely wrought by God. calles things which are not, and makes them to be. Calling is a new creation and the first resurrection. The Lord that commanded light to shine out of darknesse, 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 heart, and puts in our bowels a new spirit, that we may walke in his statutes. As man when hee was not, could not helpe to create himselfe; and Lazarus when hee 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 vvombe a mother of many children, makes also the barraine heart to be fruitfull. The praise of our calling belongs to the Lord onely. Nemo dicat ideo me August. de verb. Apost. voca [...]it, quia colui 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 eyther vainely orMan hath not so much as minde of it when it comes to him. wickedly exercised. 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 hee 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 wee were exercised when God called vs, we shall finde our hearts 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 be reserued 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] particular seperation of a few from the remanant, and dothNone are cal­led by this cal­ling but they who are elect. so distinguish between man and man in all rancks & 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, that this sauing grace of theWhat a won­derfull distin­ction this cal­ling makes a­mong men. Gospell enters into a land, but not into euery Citie; it enters into a Citie, and not into euery family; it enters into a fa­mily, but comes not on euerie person of the family. 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: itAct. 16 14. Rom. 16. entred at Rome into the Court of Nero, but lighted not vpon Nero: it entred into the Family of Narcissus, but not into the heart of Narcissus. As the Lord so gouernes the cloudes that he makes them raine vpon one Citie and not vpon another: so doth hee dispense the dew of his grace, that he makes it drop vpon one heart, & 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 ap [...]rto 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 wee can­not see.

Alwayes of this which wee haue spoken, wee exhort youMiserable are they whom this calling hath not sepe­rated. who as yet stands strangers from grace, to consider how miserable your estate is. It should peirce thy very heart for griefe, to consider that the grace of God hath conuerted so many in the Citie yea perhaps in the family wherein thou dwellest, and hath not lighted vpon thee, but left thee in thy olde sinnes. If the Lord should so doe to you as he did to Israell in the dayes of Achab, cause it to raine for three1 King. 17. yeares and a halfe vpon all the land about you, and not vp­on your land, vvould you not take it as a token of Gods anger against 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 yeares the showtes of his sauing grace hath discended vpon others 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 yeare, and sometimesThe time of our calling is called a yeare, a day, to tell vs it is but short. a day of saluation: some dayes are longer and some are shorter, but they haue all an end. The Iewes had a faire long Sommer day of Saluation, sixteene hundred yeares did the Lord offer grace to the house of Sem: but now the bright shining Sunne of righteousnesse hath gone downe vponAmos 8. 9. them, and darknesse is vnto them instead of diuination; and other sixteene hundred yeares hath the Lord been offering grace to the house of Iapheth, perswading them by the Go­spell to come and dwel 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 vvith 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 vvith vs who can tell? While therefore the light is with you walke in the light, Ioh. 32. 35. Rom. 13. 11. least darknesse come vpon you. 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 vvere to shine vponNo Grace will be offered to vs after this life. this land still on to the vvorlds end, yet vvhat 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 mer­cie 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 adhuc etiam praedicetur quasi & ibi sit Ecclesia constituta, that the Gospell euer hath beene or yet is preached in hell, to vvorke Faith in men therefor their deliuerance, as if there also vvere 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, [Page 389] cum istine excessum fuerit, nullus paenitentiae locus, nullus satis­factionis Cyprian. effectus, Now life is eyther kept or lost; for when we 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 fromSathans princi­pall pollicie is to steale away from men the time of grace. man 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, he 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 he might be deliuered from them, it was but an vnwise answere he gaue him, Pray for me to morrow, it had been bet­terExod. 8. 10. 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 yeare, yea, for many yeares; they are called vpon in their youth, but they refuse to repent till they be olde, 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, them also hee Iustified. HauingIustification posterior to Calling in or­der, not in time. 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, hee doth also iustifie vs.

That wee may vnderstand what a benefit this is, wee areThe word of Iustifying three wayes taken. to know that the word of Iustifying hath three principall significations. First, to iustifie is all one with this, to sanctifie, or to infuse by grace new qualities into the soule of man, 1 and so Iustification is [...], seu motus ad Iustitiam, as [Page 390] Dan. 12, They who iustifie many, shall shine as Starres for euer; & in this sense the Papists take it in this question, but wrong­fully. Secondly, to iustifie, is to acknowledge or declare one 2 to be iust: so it is said that the Publicans iustified God; ofLuke 7. 29. force we 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 by his works. Thirdly, the word to Iustifie, is a iudiciall terme, and 3 it signifieth to absolue in iudgement, and is opponed to con­demning: so Salomon vseth it, Hee that iustifies the wicked, Pro. and condemnes the iust, are both alike abhomination to the Lord: and in this sense the Apostle vseth it here, for he op­pones it to condemnation.

This right vnderstanding of the vvord, vvill lead vs toIustification is opponed to cō ­demnation. 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 denie) is the sentence of a righteous Iudge, adiudging a malefactor to death for some capitall crime, whereof he is found guilty 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, the state of the question in the con­trouersieHow the state of the contro­uersie of Iusti­fication stands betweene vs and the Papists 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 he shall be pronounced inno­cent, absolued from death, and adiudged to life? whether is it ou [...] works 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, shal giue great light to the c [...]ouersie that is betweene vs and the falsly named Ca­tho [...] of our time: for we denie not that there is in Gods children an inherent sanctification, and that they are [Page 391] changed from vnrighteousnesse to righteousnesse, but this inherent righteousnesse (say we) is not able to purchase to vs an absolu [...]torie sentence from death.

To make this yet more cleare, let vs know that the righ­teousnesseFoure names giuen to that righteousnesse, by which wee are iustified. by which we 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, against thoseThe conside­ration that Christs righte­ousnes is ours, stoppeth the mouth of all that impugnes our Faith. 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? wee answere, the righteousnesse of Christ is ours, and ours by as great a right as any other thing that wee possesse is ours, to wit, by the free gift of God: seeing it hath pleased God to giue vs a ga [...]ment 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, whereby the aduersarieWorks not of the vnregene­rate onely, but of the regene­rate also exclu­ded from the act of Iustifi­cation. 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, his saith was counted to him for righte­ousnesse.Proued by ex­amples. Dauid after hee had beene a regenerate man yet saith, Lord enter not into iudgement with thy Seruant, for in thy Psal. sight shall no flesh be iustified. The Apostle Paul protests of himselfe, I haue in all good conscience serued God vnto this day; neither 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: he did also beare in his bo­die the markes of Iesus; and was renowned through his ma­nifold sufferings: If euer any regenerate man could haue bin iustified by his good works, 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: that which by order ofThe same pro­ued by reason. nature followes our Iustification before GOD, cannot be said to iustifie vs in the presence of God; but so it is, good workes by order of nature, followes our iustifica­tion before GOD, Non praecedunt iustificandum sed se­quuntur iustificatum. Againe, such vvorkes as are notAugustine. perfectly agreeable to the rule of Legall iustice cannot iustifie vs, but rather fall vnder that curse, Cursed is hee who fulfilleth not euery iot of the Law: but so it is, that the workes euen of men regenerate, are not able to answere the perfection of the Law. There is no man (saith Salomon) iust Eccles. 7. Iob. 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 Ierem. menstruous cloath, and our Sauiour hath taught euen rege­nerate men to pray daily for the remission of their sinnes. Quid ergo de peccatis nostris fiet, quando ne ipsa quidem pro se Bern. in fest. o [...]ū sanct. serm. [...]. respondere poterit iusti [...]a nostra? vvhat then shall become of our sinnes, when our righteousnesse is not able to answere for it selfe? Vae hominum iustitiae quantumuis laudabili, si remo­ta misericordia Dei iudicetur: woe to the righteousnesse of [Page 393] man were it neuer so lowable, if God setting aside mercy en­ter to iudge it.

But they insist, the vvorkes of regenerate men are theHow it is that workes of men regenerate doe not merit, see­ing they are workes done in vs by the spi­rit of Christ. Heb. 1. 3. workes of Christ, for it is he who by his spirit workes them in them, therefore they are meritorious and iustifies. I an­swere, the works of Christ iustifies, it is true, if yee vnder­stand his personall works, done by himselfe in his owne per­son; as the Apostle teacheth vs, He hath purged our sinnes by himselfe. But as for those works which he works in vs by his spirit of grace, he works 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 works 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 minde is not so illuminated that there is no darknesse in it; neither is our heart so sanctified that there is no vncleannesse in it, and therefore the actions flowing from thence cannot be per­fect works of light and sanctification.

They insist yet further, and obiects, if the Apostle, sayFaith & works are not simply opponed to o­ther, for they are inseperable, but opponed onely in the act of Iustification 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, vvorkes and Faith, workes and Christ, are not opposite, but agrees very wel to­gether, as the cause and effect as the tree and the branch. To this wee answere, that Faith and vvorkes agrees well to­gether, but there is nothing in the vvorld vvhich 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 vvell together, but if the question be moued whether the tree beares the branch or the branch the tree, in this they are opponed; that vvhich is affirmed of the one must [Page 394] be denied 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 wee must oppone them, affirming that of the one, which we denie of the other. In like man­ner there is a very sweet harmony and agreement betweene Faith and good vvorkes; but if this be the question, for which of them it is that God doth iustifie vs, there we must oppone them, affirming with the Apostle that wee are iusti­fied by Faith, and not by works: alway the opposition is not simple, but [...].

Their second euasion is a distinction of the works of theWorkes not of the Ceremoni­all Law onely, but of the Mo­rall also exclu­ded from Iusti­fication. Law, Morall and Ceremoniall. It is true, say they, that the vvorks of the law ceremoniall iustifies not, but the vvorkes of the Law Morall iustifies. But the Apostle in his conclusi­on excludes from iustification the works of the Law Morall, for these reasons: hee excludes those vvorkes of which he hath proued both Iewes and Gentiles to be guilty, but so it is he hath proued them to be guilty of the transgression of the Law Morall, as is euident out of the sinnes wherewith he charges them, therefore, &c. Secondly, hee excludes from iustification the vvorks of that Law, by vvhich comes the knowledge of sinne; but so it is the knowledge of sinne comes by the Law Morall, therefore, &c. I had not knowne (saith the Apostle) that concupiscence is a sinne, except the law had said thou shalt not couet. Now it is euident that this is a precept of the Law Morall.

Their third euasion is by a distinction of the first andThe distincti­on of the first and second Iu­stification im­proued. second iustification, the first vvhereof say they is by Faith, but the second is by vvorkes. 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: he that is once condemned iudicially stands so, and he that is absolued stands so. Againe, this distinction con­founds [Page 395] two benefits, Iustification and Sanctification, vvhichIustification & Sanctification distinct bene­fits. 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 vvorkes flowing there­from be the matter they say of mans second Iustification, then let them tell vs vvhat is the matter of his Sanctifi­cation.

To conclude this, these are two inseperable benefits, toIustification & Sanctification inseperably conioyned. whomsoeuer the Lord imputes the righteousnesse of Christ, and giues them Faith to accept it as their owne, like as for it he absolues them from sinne and death, and adiudges them vnto life, so also incontinent works he in them by his holy spirit, an inherent righteousnesse, by vvhich they become new creatures; so that our Iustification hath inseperably an­nexed with it Sanctification. But this Sanctification of ours 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 be also glorified.] Glorification the last lincke of theGlorification our last and highest estate, out of which we shall neuer be changed. chaine is the last and highest benefit that we haue by Christ, by vvhich both our soule and body shall be restored to a greater glory and more happy, than euer vvee enioyed in Adam. He had his owne most excellent priuiledges; hee had this inward glory, that he vvas created to the image of God, hee had also for outward glory a dominion and Lord­ship ouer all the creatures 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 vvith all these vvee shall haue the Crowne of perseuerance, vvhich Adam had not: for glorification is [Page 396] our last and highest happy estate, out of which we shall ne­uer be transchanged, and therefore the Apostle goes not be­yond it.

And herein appeares the Lords wonderfull power andHow the glori­fication of our bodies shewes Gods wonder­full goodnesse and power. goodnesse, vvho of the fall of man takes occasion to make man better than he was before the fall. Our bodies shall not be raised like to Adams body, for euen in the state of inno­cencie he 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, who saw the glory of the first crea­tion, 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 timeThree degrees of eternall life. past, partly to declare the certaintie thereof, and partly, because it is already begun: 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 Saint 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, vvherein both soule and body shall be glorified; this is the highest step of Salomons throne, vnto the which wee must ascend by the former degrees. As for the beginningThe first de­gree is in this life, & hath in it these three: 1. Righteous­nesse. 2. Peace. 3. Ioy. of this glory, which now we haue, it consists in these three; Righteousnesse, Peace, and Ioy: there is a ioy which is no presumption, flowing from a peace vvhich 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, in peace, in ioy, and glory being adioyned vnto them.

This ioy which is the highest degree of eternall life, vveA three-fold ioy we haue in this life. 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 seene the Lord Iesus, yet d [...]e wee beleeue in him, 1 Pet. 1. and reioyce in him with Ioy vnspeakeable and glorious. Second­ly, there is a Ioy which arise [...]h of feeling and tasting, taste and consider how gracious the Lord is, and this feeling is much more than beleeuing. Thirdly, there is a ioy which ariseth of sight & of spirituall embracing; such was the ioy of Sime­on when he saw that promised saluation, and embraced the Lord Iesus in h [...]s armes▪

Hereof ariseth to vs first a lesson of comfort: if the be­ginningsBy the ioyfull first fruits of eternall life, we may iudge of the fulnesse thereof. Bern. in cap. ieiun. Ser. 2. of this glorie be so great, that as S. Peter saith; they bring vs to ioy vnspeakeable and glorious, what shal 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, Certe non sunt tibi nota futura gaud [...], si non renuit cons [...]lari anima tua donec veniant, thou knowest not those ioyes which are to come, if thy soule doe not refuse all comfort till they come vnto thee. Certe si sem­piterna Basil. ser. in Gord. Mart. essent haec terrena, tamen prae coelestibus essent commn­tanda, 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, that as pearlesThis ioy is not found but in the depth of a contrite heart. 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 & 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 doe well, and cannot mourne for the euill which they haue done, how shall they taste of the ioyes of God? we must pierce by the hammer of contrition into the very inward of our hearts, or euer [Page 398] wee can finde the refreshing springs of Gods sweet consola­tions arising vnto vs. It deceiues many that they think 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, which is a neererOf the second and third de­gree of eternal Life. vnion of our soules vvith 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 bodies, wee haue spoken of it before, speci­ally in the 18. verse. Now the Tabernacle of God is vvith 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.

NOw followes the conclusionThe conclusi­on of the whole Chap­ter: consisting first of a gene­rall, secondly of a particular triumph. of the whole Chapter: where­in the Apostle breaking off the course of his former speech, gathers vp all that he hath spo­ken into a short summe, he be­gan at the first and lowest be­nefit vvhich 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 till he comes to the last and highest, which is our estate of glorification, and so hauing runne 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 con­tent [...] himselfe to make a briefe recapitulation of all that he had said; wherein first he triumphs generally, ver. 31. & 32. thereafter particularly: and that first against sinne, Who sh [...] accuse, who shall condemne? verse 33. 34. Secondly, a­gainst affliction, who shall seperate vs from the loue of God? outward & visible enemies cannot doe it, by no sort of trou­ble verse 35. 36. 37. Inward and inuisible enemies 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 defiance to all his enemies visible and inuisible whatsoeuer.

The generall triumph contained in these two verses con­sistsThe first part of his generall triumph, no­thing can be against the Christian to hurt him. in these two. 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 vvant any of his inferiour gifts.

If God be on our side.] His meaning is if God be with vs,Worldlings euill iudges of Gods presence who measure it by externall prosperitie: 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 Abimilech and Phicol iudged of Abraham, we see, say they, that God is with thee, because thou prosperest in all that thou doest. ThatGen. 21. 22. which they iudged was true, for GOD was present vvith 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: the rich glutton might be thought moreNot by inward Grace. happy than poore Lazarus: but the presence whereof the Apostle speakes is to be tryed by grace, which grace flow­ing from the 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 (saith he) yee shall haue trouble, in mee yee shall haue peace. So soone as our Sauiour was borne Herod raged against him, seeking his life; to warne vs saith Chrysostome, 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 embraced 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 Ierusalem; but when he becomes a Preacher, his former friends becomes his enemies. The same is also true in inward tentations: vvhen our Sauiour began 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 wee may be temp­ted as our Sauiour was, winnowed as Peter was, buffeted as Paul was; and therefore let vs despise the iudgement of worldlings, and lying conclusions of Sathan, who vvould make vs to esteeme our inward and outward tentations to be tokens and arguments of Gods departure from vs.The whole world consists of two contra­ry factions.

Againe, perceiue here how in the world are two con­trarie 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 heed 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: otherwise they who are among the children of dis­obedience,Miserable are they who are militant vnder the Prince of darknesse. militant vnder the Prince of the ayre, are most miserable, their end is darknesse, shame and confusion. It is a comfortable Oration which Abaijah King of Iuda, hauing in his armie foure hundred thousand, made to Ieroboam King of Israell, and his armie of eight hundred thousand,2 Chro. 13. 8. with you (said [...]e) is the multitude, but with them yee haue the golden calues: but with vs God is a Captaine, & his Priests, to sound with the trumpet an Alarum against you: therfore O Isra­el fight not against the Lord God of your fathers, for ye shall not prosper: but this comfort much more appertaines to the true Israel 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 do we exhort you which are on Gods side to gathe [...] you together into one, not that it is possible ye can be seperate from them in this life in regard of personall conuersation for so saith the Apostle, ye behoued to goe out of 1 Cor. 5. 10. the world, but that by difference of your words and deedes from them ye declare that ye are not of their communion.

They who are on the side of Iesus are knowne chiefelyWhy all the followers of Christ are pur­sued of Sathan with restlesse malice. these two manner of wayes: 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 he enuies most the glory of Gods mercy, vvhereof hee knowes he shall neuer be per­taker. As Nabuchadnezars countenance changed, and his [Page 403] rage encreased when the three Children refused in his face to worship his image, and thereupon commanded to make his Ouen seauen times hotter than it was before: so is Sa­thans malice most entended against those who plainly re­fuse to fall downe and worship him.

But that the godly be not discouraged vvith his malice,What comfort christians haue of this that they finde Sa­than an enemy to them. let vs remember that first hee was an enemie vnto God, or euer hee was an enemy vnto vs, and that wee haue cause to reioyce in that we finde that Apostate spirit an enemy vnto vs, whom God from the beginning hath proclaymed to be an enemie 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 malicious assaults, on whom he sees that the Lord hath multiplyed his graces: like to a crafty Pirate, who pas­sing by the emptie vessell, sets vpon that which is loadned. Thirdly, how euer 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 Ayre, assisted with armies of spirituall wickednesse, who for their number are legions, for their strength principalities and 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 he ha [...]h no power to inflict death on them which are in Christ.If so be that they also liue at inimitie with Sathan. 2 Chron. 15. 2.

But what euer inimitie Sathan exercise against vs, it is not sufficient to comfort vs, vnlesse we also liue as enemies vnto him. It was a notable speech of Azariah the Prophet to Asa, the Lord is with you, while yee be with him: if thou stand with the compleat armour of God, pleading the cause of God, fighting against the enemy of God, than maist 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 battell pelmell, so that in the smallest fellowships some ye shall finde aduancing the kingdome of the one; though very few to fight for the glory of the other.This comfort taken from car­nall men, who professe friend­ship to Christ, and are ser­uants to sathan. What a shame is this for vs, who say wee are on the Lords side, that a wicked man seruing Sathan shall in our audience open his mouth to blaspheme God, and wee will not open our mouthes to rebuke him? wee see carnall men so shame­lesse that they stand vpon no circumstances to dishonour God, and we who professe wee loue him, for feare wee faile against curtesie, and I cannot tell what circumstances, dare not open our mouthes to praise him. Our coldnes in this point hath need to be admonished, that we may be stirred vp not by profession onely, but by conuersation also, to make it knowne to the vvorld, that wee belong wholy to the Lord Iesus.

Who can be against vs? It may seeme strange that theA Christian vvants not ene­mies. Apostle should vse any such interrogatorie: what Christian wants enemies inough against him? yea, saith not the Apo­stle of himselfe, that hee had beasts at Ephesus with whom1 Cor. 15. 32. he behoued to fight? was there not an Angell of Sathan sent to buffet him? did not Nero at length behead him?2 Cor. 12. 7. how is it then that hee askes who can be against him? But vvee are to know that the Apostles meaning is not that godly men haue no enemies, but that no enemie can takeBut none of them can take from vs that for which we▪ striue. from vs that for which we striue: it is not for the mainte­nance of our bodily life that wee fight, when our enemies haue taken that from vs, they haue done no more than Po­tiphars wife did to Ioseph, when she pulled the garment from him. There are three notable things for which wee 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.

An example whereof wee haue in that notable warriourThis is decla­red in the ex­ample of Iob. of God, Patient Iob, whom the Lord set vp as an obiect of all Sathans buffets, and against whom hee vvas permitted to vse all the stratagems of the spirituall warfare that pos­sibly he could: hee crossed him not onely in his goods, in his children, and in his owne bodie, but also in his minde; by his wife he tempted him to blasphemie; by his friends to diffidence; yet by none of these could he ouercom him: In his outward troubles his resolution was, the Lord hath Iob 1. 21. giuen, the Lord hath taken, blessed be the name of the Lord for euer: in his inward terrours his resolution was, Albeit Ioh 13. 15. the Lord would slay mee, yet would I trust in him: so impos­sible it is for Sathan by any tentation whatsoeuer, to separate from the loue of God, his Children, chosen, called, and iu­stified.The Lord is present with present with his children to keepe them, sometime from trouble, some­time introuble.

To cleare this, let vs yet know that God is many manner of wayes present vvith his children in trouble: first, hee is with them by preuenting the danger, so that hee will not suffer the intended euill of the enemie 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 againe 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 he suffers his children to ende their mortall liues in trouble, and yet is with them strengthning 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.This also is de­clared by example.

The practise of this see in the examples of Eliah and Paul: 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 he 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, the Lord assisted him in such sort that hee deliuered2 Tlm. 4. 17. him out of the mouth of the Lyon Vero; 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 Gospel which he 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 we striue, to wit, grace, and glory, they may be vnto vs as 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.

NOw followeth the second part of the Apo­stles generall triumph, wherein hee gloryethThe second part of his ge­nerall triumph, the Christian can want no­thing that is needfull for him. that the Christian can vvant 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 hee will deny him any secondarie 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 yee shall n [...]t 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 Apostle saithThe great loue which GOD hath shewed in giuing his Son for vs. not simply, that hee gaue his Sonne for vs, but that he spa­red not to giue him. O vvonderfull loue [...] the Naturall and onely Sonne of God is not spared, that the adoptiue sonnes may be spared: for our sinnes being imputed to him by the ordinance of God his Father, and voluntarily accep­ted by himselfe, so the punishment of our sinnes and chastise­ment Esa 53. 5. 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, this cuppe might passe by him, yet the Fa­therMat. 26. 39. 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, vvho 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, andComfort for the Godly that the iustice of God shall not, [...]ay, cannot strike vpon them. partly for a warning to the wicked: it is our great comfort, that the saluation which Iesus hath purchased vnto vs, hee hath obtayned it vvith a full satisfaction of his Fathers Iu­stice, so that now vve that are in him, are not any more to feare it. The great Iudge of all the vvorld will not doe vnrighteously, to require that againe from vs, vvhich our Christ, vvhom he himselfe hath giuen vnto vs, hath payed for vs.Miserable are the wicked who in their owne persons beare the pu­nishment of their sinnes.

And as for the vvicked vvho are not in Christ, 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 vvrath due to our sinnes, caused Iesus [Page 408] to sweat bloud, and to say, that his soule was heauie vntoMat. 26. 38. the very death. O how shall the burden of this wrath presse downe the vvicked! it is euen a horrour to thinke of it: their faces shall be confused vvithout, and spirits oppres­sed vvithin, vvith tribulation and anguish; hee that spared not in his owne Sonne sinne imputed vnto him, vvill hee spare in thee sinne committed by thy selfe? no, no, vvhen hee 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 riuers and strands running in­to it.

If therefore the beauty of Sion doth not allure vs, letHow both Si­ons beauty and Sinaies [...]error should moue vs [...]o repent. 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 he execute it: if Moses who was so familiar with the Lord, trembled when he heard it proclaimed, what horrible feare shall ouer-take the wicked when they shall see it executed vpon themselues? Let therfore the children of wisedome hearken in time to the ioyfull tydings of peace which are daily proclaymed 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 we may be saued from the wrath which is to come.

His owne Sonne.] Iesus Christ is called Gods owne SonneHow Christ is Gods owne Sonne. both in respect of his diuine and humane natures: for as he is God, he was begotten of the Father by so vnspeakable a generation that as Esay saith, none are able to declare it:Esay 53. 8. and as he is man, he 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.

But gaue him for vs all.] This is very often alleadged inThe price of our redempti­on tels how much the Lord hath esteemed of vs. 1 Pet. 1. 18. 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, the Lambe vndefiled, and without spot. There is no man will giue much for that whereof he esteemes but little, wee 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, we may estimate the greatnesse of his affection toward vs. Precious indeed in the sight of the Lord is the death of his Saints: vvho to redeeme vs from death spared not to giue his dearest sonne vnto the death. It was the Lords reasoning to Abraham, now I perceiue thou Gen. 22. 12. louest me, because for my sake thou h [...]st 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 he not with him giue vs all things also? We are to vn­derstandAll things be­long to the godly in regard of right, albeit not in regard of possession. all things that are needfull for vs: And here it is necessary that wee put a difference betweene our right and our possession. The children of God haue the right and pro­perty of all Gods good creatures, for Christ their Lord is the heire of all, and hath made them with himselfe fellow heires: All things are yours (saith the Apostle) and yee are Christs, 1 Cor. 3. 21. and Christ is Gods. But as for the possession of them in this life, the Lord giues it, or with-holds it, according as he 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, vvhereunto Iesus Christ who is the heyre of all hath neuer giuen them a right.

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

Thus Sathan rules in the kingdome of Babell, like a spi­rituallSathan ano­ther Nabuchad­nzer, and a Ba­lak, offers also gifts to men. Nabuchadnezar, presenting to his subiects his great image of gold, accompanied with all sorts of musicall instru­ments, that is, vvorldly pleasures, vvealth, and prosperitie, which bewitch the simple and makes them fall downe and vvorship, yeelding themselues seruants to Mammon. But happy are those children who refuse so to do, and can stand vp with their father Abraham, lifting vp his hand to heauen and say, I will not haue so much as the la [...]chet of a shooe from Gen. 14. 22. 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 buds 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.

Againe, seeing God is the giuer of all things, let vs learneSeeing God is giuer of all, let vs stand con­tent, and not murmure if o­thers get a more portion than we. 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 family 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 we not reuerence the Lords dispensation, who is the greatest steward of his fa­mily in heauen and earth, shall we 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 wisedome and loue toward vs, as he seeth may be best for vs. Certainely we ought so toHee hath no cause to com­plaine to whō the father hath giuen his Son for an irreuo­cable gift. reioyce in that great gift the Lord Iesus, whom the Father hath giuen vs, and in whom he hath blessed vs with all spi­rituall blessings, that we take no thought for any other thing whatsoeuer which he hath thought expedient to hold from vs. Oh that wee could giue vnto the Lord this glory, as to say without grudging. O Lord Iesus I can want nothing, see­ing I haue thee to be my portion.

And further, seeing all these things are dispensed andOur care and labour is but vaine without his blessing. giuen by GOD, 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 fished all night and hee profited no­thing till Iesus spake the word. Though we rise early and lye Psal. 127. 2. downe late, and eate the bread of sorrow, yet shall wee labour in vaine 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 whom God hath committed vnto vs: If any man care not for his houshold he is 1 Tim. 5. 8. worse than an infidell. This is [...], a moderate foreseeing [Page 412] of things which are needfull: but there is an vnlawfull careTwo sorts of cares. the daughter of distrust, whereby men are carried 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 [...] 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 vvhich our Sauiour compares it to thornes, which are most easily go­uerned when they are most lightly touched, whereas hee vvho gripes them hardly inuolues them and makes them more perplex, and hurts himselfe also. Our Sauiour cor­recting Martha for too much care of the vvorldly part,Luke 10. 41. ioynes these two, thou art carefull about many things, and ar [...] troubled: telling vs that which we finde in experience, that many worldly cares breeds many troubles. Let vs walk therefore in the right way, vsing the meanes in sobernesse let vs cast our care on the Lord.

Last of all, it is to be marked here that the Apostle saith,Christ is the chiefe gift, all other gifts are but pendicles giuen with him. 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, were they neuer so excellent, while as they are strangers from Christ. When God said to Abraham, feare not I am thy buckler, and thy exceeding great reward: not con­sideringGe [...]. 15. 1. what the Lord offered to him, hee answered in his weakenesse, O Lord what canst thou giue me, seeing I goe child­lesse? Verse 2. Euen he who was the Father of the faithfull could not conceiue how great good God promised to him, when hee promised himselfe to be his reward. And therefore let vs suspecting our weakenesse that it carry vs not into the like errour, watch 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 be our Sauiour, than that thou hast subdued all the vvorks of thine hands vnder vs.

THe Apostle in his generall triumph, containedThe Apostles particular tri­umph, first, a­gainst sinne: se­condly, against the crosse. in the last two Verses, hauing proclaimed a de­fiance to all the enemies of a Christian, doth now begin to challenge them particularly, tri­umphing first against sinne, Verse 33. 34. thereafter against all sort of afflictions that come vpon vs, by vvhatsoeuer instruments visible or inuisible. Wee [...]egun first at his tri­umph against sinne, who (saith he) shall lay any thing to the charge of Gods chosen? he 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, vvhere the su­preame Iudge absolues can any inferiour Iudge whatsoeuer condemne?

Where first vve haue to consider, vvho is hee that thisA man relieued of the burden of sinne, is fil­led with ioy. 1 Tim. 1. 15. 1 Cor. 15. 9. manner of vvay triumphs? Is it not Paul, vvho before his conuersion vvas a persecuter, a blasphemer, and an oppres­ser, vvho confesseth himselfe to be the chiefe of all sinners, and the least of all Saints? yea, indeed the same is hee: but marke, such a one hee was indeed, but hath gotten mercy, and therefore now like a man relieued of a heauie burthen, vvhich 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 sinne lay vpon his conscience, it prest out the very naturall moysture of his body; he 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 sinne forgiuen him, then he cryed [...]ut: O blessed is the man whose wickednesse is forgiuen, Psal. 32. 1. whose sinne is couered, and vnto whom the Lord impu [...]es not his iniquitie. As hee that lay sicke sixe and thirty yeares ofLuke 5. 25. the palsie, arose with great ioy when I [...]sus relieued him: and he that was a creeple, when he found that his feete, whichActs 3. 8. had failed him so long, did now serue him, leaped for ioy, and followed the Apostles into the Temple to praise God: so that soule which findes it selfe freed from the guiltinesse and seruitude of sinne, of all burthens that euer lay vpon man the heauiest to beare, will with much more abundant ioy exult and triumph in that mercy of God vvhich hath made it free.

Secondly, let the Apostle here stand vnto vs as an exam­pleBoth by pro­mises and ex­amples doth the Lord con­firme poore pe­nitent sinners. of the like mercy of God to be shewed vpon our selues, how great sinners soeuer we haue beene, if wee follow him in the like faith and repentance. The Lord our God, is not content by his word to promise mercy vnto penitent sinners, but also confirmes vs by the examples of his manifold mer­cies shewed to others before vs: when we looke vpon them, let our weakenesse be strengthened; let vs not thinke that the Lord will close that doore of mercy vpon vs, if we knock aright, which hee hath opened to so many before vs; hee who hath beene found of them who sought him not, vvill he hide himselfe from vs, if forsaking our sinnes wee seeke him in spirit and truth? Let his mercies shewed to others be vnto vs as cordes of Loue to draw vs among the rest, andHos. 11. 4. like oyntments powred out, the sweet smell whereof may delight vs to runne after him: for that meekenesse which is in thee O Lord Iesus, we will follow thee, we haue heard that thou despisedst not the poore sinner; thou abhorredst not the penitent theefe; nor the sinfull woman that powred out [Page 415] teares before thee; nor the Cananitish woman, that made supplication to thee; nor the woman deprehended in adul­trie; nor him that sate at the receipt of custome; thou ab­horredst not the Disciple that denied thee; yea, the perse­cuter of thy Disciples thou receiuedst to mercy, In odore ho­rum Cant. 1. 3. vnguentorum curremus post te, In the smell of these thy sweet oyntments we will runne after thee O Lord.

But vvee are to marke that before the Apostle came toThe Apostle fought long before he came to triumph. 1 Cor. 2. 3. this triumphing, hee vvas long exercised vvith fighting; he confesseth to the Corinthians that his preaching vvas a­mong them in great feare and trembling, that in his perso­nall conuersation he was beaten and buffeted with an An­gell of Sathan; that hee had terrours vvithin and fightings without: and what terrours are wee to thinke did trouble him? out of doubt the sight of his sinnes, the greatnesse of the iudgement to come did terrifie him, whereof we are war­ned, how wee must fight before wee triumph, and mourneHow can they triumph that haue not fought nor re­sisted so much as to shedding of teares, farre lesse to the shedding of bloud. 1 Sam. 30. 16. before the Lord comfort vs: if wee cannot triumph with the Apostle, it is because wee haue not foughten with the A­postle: for let be that vvee haue not yet resisted vnto the bloud, how many among vs can say that they haue resisted vnto the teares that is, who striues with God as Iacob did with prayers and teares to obtaine a blessing? Carelesse securitie hath farre ouer-gone vs, and we are become like those A­malekits, who returning from the spoyle of Ziglag, and sup­posing they were past all danger, cast their armour from them, and spread themselues abroad in the fields to eate, and drinke, and to sport themselues, when in the meane time the deuouring sword vnlooked for came vpon them. It fa­reth euen so with the multitude of this generation, they are become so carelesse in the spirituall warfare, that as if there vvere no more battels to be [...]oughten, they walke vvithout the armour of God, and spread themselues abroad in the fields of fleshly pleasures, and not so onely makes themselues a pray to their deuouring enemie, but defrauds their soules of that inward ioy arising of spirituall victory, vvhich they [Page 416] who continue in fighting findes at the end of euery bat­tell.

Now to enter into the vvords. The Apostle conioynesThe tongue of the wicked is a fornace of fire wherein the godly are tried. these two interrogations together very conueniently, Who will accuse? who will condemne? because howeuer there be many forward enough to accuse vs, there is none who haue power to condemne vs. It is not the Apostles meaning that vve shall vvant accusations: for the world, Sathan, and our owne conscience shall not cease to accuse vs: Laban searched narrowly Iacobs stuffe, to see if he could get any thing where­withFor sometime they accuse them publike­ly and in iudgement. to charge him, but more narrowly doe vvorldlings search the words and deeds of the Christian, seeking where­upon to accuse them, and where they can finde none, yet vp­on shadowes of euill they are bold to publish false reports, or at least by priuate surmisings seekes to disgrace them. Moses a man approued of God, yet accused as an vsurper: Ieremie the Prophet, albeit he so loued his Country people, that in secret his soule mourned for their desolation yet did they accuse him of treason, alleadging that he had made de­fection to the King of Babell: Daniel a man beloued of God, accused and condemned of Darius his counsellers, as a rebell to the King: the Israelites who returned from cap­tiuitie accused by Tobie and Sanballat of sedition: the Chri­stians of the primitiue Church oppressed with horrible slan­ders. The first weapon wherewith Sathan fights against the Godly, is the tongues of the vvicked: for hee looseth their tongues to speake euill, before he loose their hands to doe euill to them: therefore said Augustine, Lingua impiorum Aug. confes. lib. 10. est quotidiana fornax, the tongue of the wicked is a daily for­nace, vvherein the Godly are tryed: let no man thinke to serue God in a good conscience, but hee must be purged in this Ouen, ye are not of the world (said our Sauiour) therefore it is that the world doth hate you, and speake euill of you. Ioh. 15. 19.

As for their priuate surmisings they are of two sorts: sometime they charge Gods children with euill which they haue done indeede, but whereof they haue repented them, [Page 417] and herein they are malitious, that the sinnes vvhich GodSometime they speake euill of them priuately and that either maliciously charging them with sins they haue done, but haue repented. hath forgiuen, they will not forget: but this should not pro­uoke vs to impatience, seeing they blame vs for nothing for which wee blame not our selues, why shall wee be commo­ued? let vs not thinke shame to say 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 minde he doe it, sed quantum ille accusat vitium meum, tan­tum Aug. cont. lit. Petili. lib. 3. cap. 10. ego laudabo medicum meum▪ but looke how farre hee accuses my fault, so farre vvill I praise my Phisition vvho healed me.

Sometime againe their surmisings are most false, theyOr then falsely charging them with sinnes which they neuer did. charge vs with things which wee neuer did; but these back­bitings should be disdayned of vs like the barking of beasts: he who knowes with Iob that his witnesse is in heauen, and can say vvith the Apostle, that he hath a good conscience vvithin him, what needes hee to care for the iudgement of men without him? Notitia nostri certior intus est, the surestAug. epist. 6. lial. viduae. Amb. lib. 1. offic. cap. 6. knowledge of our selues is within vs. Neither are wee to be so base minded as to think that there is plus ponderis in alieno conuilio, quam in nostro testimonio: that there is more waight in another mans calumnie, than in the testimonie of our owne conscience. Augustine being misreported of by Pe­tilian gaue a notable answere, for my selfe, saith he, I am not that which he hath called me, if yee thinke that he knowes me better than I know my selfe, choose you which of vs you will beleeue.

Let not therefore the detracting speeches of men inter­ruptNo speach of man can make vs any other thing then that which we are. our peace, 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, blessed are yee when men reuile you and Mat. 5. 11. speake all manner euill of you for my sake, be glad and reioyce, for great is your reward in heauen. Qui volens detrahit famae Augustine. [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 Sathan, to oppresse good men with misreports, vt qui conscientiae suae luce clarescunt alienis r [...]moribus sordiden­tur, Ambrose. 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 vvalke 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 SaintsSathan [...]tiled a calumniator or accuser & why. Reue. 12. 10. Hee accuseth God vnto man. of God night and day; and sometime hee accuses God to man; sometime man to God; and sometime man to him­selfe. In Paradise he began and accused God, charging him with enuie; and in the same trade of lying doth he still con­tinue: For sometime he lyes against the iustice of God, when he saith to the licentious liuer, albeit yee sinne yee shall not dye, that so hee may puffe him vp to presumption: some­time he lyes against the mercy of God, as when hee saith to the weake in faith, your sinne is greater than that God can forgiue it, that so hee may driue him to desperation: some­time hee 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 he may prouoke them to put out their hand to wickednesse.

Secondly, he is a restlesse accuser of man vnto God, asHee accuseth man vnto God yee may see in the example of Iob: he heard the Lord com­mending him, yet he spared not to traduce him; vvhen he could not gaine-say his actions, he gaine-said his intention and affection, hee charged him to be a hireling and not a sonne, a mercenarie vvorshipper, 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 vvhich man doth by [Page 419] Sathans instigation, he is the first accuser of man for them vnto God. Oh that man could remember that Sathan isA discouery of Sathans trayte­rous dealing. euer doing one of these three against him: first, hee is a Tempter of man to sinne; secondly, vvhen sinne is com­mitted hee is an accuser of man vnto GOD for those same sinnes vvhich 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 contrarie disposition: first he disswades vs from sinne, warning vs of the danger, and then if of weakenesse wee sinne, hee offers himselfe an aduocate for vs if vvee repent: These things my 1 Ioh. 2. 1. babes I write to you that yee sinne not, but if any man sinne wee 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, vve may learne to abhorre him; and the heartie vnfay­ned affection of Iesus Christ toward vs, vvee may loue and follow him.

Thirdly, Sathan accuses man vnto himselfe: hee de­ceiuesHee accuseth man vnto him­selfe. the vvicked and 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 spirituall grace. There is nothing so true but Sathan dare denie it: hee that durst call it in doubt to Christ himselfe vvhether hee vvere the sonne of GOD or no, vvill that shamelesse lyar spare to doe it vnto others? But let vs worke out our saluation in feare and trembling, andPhilip. 2. 12. make sure our calling by vvell doing, that vvee 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; Sathan [...] testi­monie in it is not to be regarded, though he vvould 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.

And last, the children of God are accused of their owneConscience ac­cuseth eyther vpon right or wrong infor­mation. consciences: these are eyther such as proceede from suffi­cient light, or from wrong information. If conscience accuse vpon light vvhich shee hath receiued out of the vvord of God, her sentence is diuine, and wee are to regard it: if o­therwise shee accuse vpon vvrong information, it is the er­rour of conscience, and we 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 vvee put a difference be­tweeneConscience, & error of consci­ence to be di­stinguished. conscience and the errour of conscience: vvhere 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 vvhich are vnlawfull, or ouer strait, and so she declares those things vn­lawfull vvhich are lawfull: for if this be not obserued, vve shall be disquieted while wee hearken to the errours of con­science, as if they vvere the iust and lawfull accusations of conscience.

Sometime againe conscience presents to men sins whichWhy the Lord leaues remem­brance of a sin in the consci­ence after that it is pardoned. they haue done many yeares agoe, and vvhereof they haue repented: for vvee 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 vve haue done, as also to preserue vs from sinne for the time to come. And sinne this manner of way retayned in the memory, I compare it to thornes and bryers, which in the middest of a garden are hurtfull, and hinder the growth of good fruit, but being put in the hedge are profitable to preserue them: so sinne as long as it is inSin euill in the affect on but good in the memory. the affection is very pernitious; for then it chokes the seed 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 vvhich hee hath [Page 421] pardoned, but so that vvith 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 we haue done, and whereof we haue not repen­ted, it is of Gods great mercy toward vs, vvho by inward1 Cor. 11. 31. trouble wakens vs to iudge our selues now, that wee should not be iudged of the Lord in the world to come.

As this is the comfort of Gods chosen, so doth it pointAs no creature hath place to accuse the god­ly, so by the contrary all shall stand vp and accuse the wicked. Malach. 3. 5. Ioh. 5. 45. Luke 9. 5. Iosh. 24. 27. Deut. 4. 26. Iam. 5. 3. Math. 23. 3. vnto vs the contrary miserable estate of the reprobate, 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: as our Sauiour said to the Iewes, Moses and all the seruants of God shall be witnesses against them; yea, the dust of the feete of those who brought the glad tidings of peace, shall witnesse against them; the stones of the field said Ioshua; the heauens and earth said Moses; their moth­eaten garments said S. Iames; yea they themselues said our Sauiour, shall vvitnesse against themselues: vvoe be vnto them, they must be presented to iudgement, but shall haue none eyther in heauen or earth to speake for them, nothing vvithout 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 clearely, thatThe argu­ments of our comfort are not brought from our in­nocencie but Gods mercy. Iustification as the Apostle vseth it here, is a iudicial terme, for he oppones it to accusation and condemnation: but lea­uing that because vvee 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; he saith not, there is nothing in mee 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 vvithin 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 creepe 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.

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

The next is his resurrection, we haue comfort (saith theThe great cō ­fort wee haue of Christs re­surrection. 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 cleerely manifested: for hee was declared mightily to be the Sonne of God by his resurrection, and hath madeRom. 1. 4. vs sure of the remission of our sinnes: for he had not come out of the prison of the graue, if hee had not payed the vt­termost1 Cor. 15. 17. farthing of our debt. 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 we are not in our sinnes.

As for his exaltation, the Apostle saith, hee sits at theOf Christs ex­altation at the right hand of God. right hand of God: to speake properly, the Lord who is a Spirit hath neyther right hand nor left, but by these bor­rowed speeches 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 Papists blas­phemous who set out the ma­iestie of God in the simili­tude of a cor­ruptible man. Deut. 4. 15. effectum non per naturam. And this may rebuke that bould blasphemie of the Papists, who presume to paint the incom­prehensible Maiestie of God, vnder the similitude of an aged and worne creature, expresly contrary to Gods com­mandement. In that day (saith the Lord) that I spake vnto thee out of the mountaine, thou heardest a voyce, but saw no I­mage, 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 LordTheir fact not warranted by any appairtion of the diuine maiestie in the shape of man. in such a similitude as hee appeared vnto Daniel, and no other-way. 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 be vsed as vvarrants to breake his ordinary and eternall Commaundements; neyther doth it any more excuse them, than that deed of the Lord, whereby hee caused the Israelites to take from the Egyptians their [Page 424] siluer, 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 wordThey are con­uinced by the Apostle of Idolatry. Heb. 1. 11. of the Apostle stands true, they shall not rubb off them the blot of idolatry: they turne the glory of the incorrup­tible God into the similitude of a corruptible man. The Maiestie of God is eternall the heauens waxe olde, but hee remaines the same; why then do they paint him vnder the similitude of a worne creature, weakened 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 speake not one word to defend the grosse Idolatry, wherby they turne the glory of the inuisible God into the image of a corrup­tible man. It had beene good for them they had beene as dumbe in the defence of the rest of their abhominations, as they are in this.

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

This right hand of God whereat Christ sits, is expoundedErrour of Vbi­quitaries im­proued. by other places of Scripture, to be the high and heauen­ly places: which serueth to improue that paralogisme of the Vbiquitaries, who will haue Christs naturall bodie to be in euery place, because the right hand of GOD is in eue­ry place. It is true indeed. Christ sits at th [...] right hand ofHeb 1. 3. Ephes. 1. 20. God, but so that he sits in the high and heauenly places, The right hand of GOD, that is, the power and glorie 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 he is ascended, and not in the low places in which wee soiourne: for the heauens most con­tayne Acts 3. 21. him, vntill the day of refreshment come.

And makes request also for vs. Christ our Lord hath en­tredChrist makes request for vs in heauen. into heauen not to enioy for himselfe a blessed life on­ly, 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 Israel: so the Lord Iesus presents to his father the names of all his elect, that by the merit of his death he may procure mercy vnto them.

Here againe wee are taught that Iesus Christ is descri­bedNo Mediator of intercession but Iesus Christ. to vs in holy Scripture as our mediator of intercession, and that there is no other beside him recommended vnto vs. In al 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 hee 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 particular 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 haueSaints depar­ted haue their owne desires which they craue to be ful­filled, but knowes not our necessities not as yet all their desires fulfilled, 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 bodies, and for the last day of iudgement: but that they know the particular troubles of Gods children, our greatest troubles being inward tentations and wrestlings of conscience, neither knowne to man nor Angell but only 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 mediatour betweene God 1 Tim. 2. 5. and man, the subiect whereof he 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 desine a mediator ofA Mediator of intercession as he is desined by Augustine is competent to none but Christ. Aug. con. Epis. Par. l. 2. c. 8. Three manner of wayes are things known 1. by sense: 2. by report of creatures: 3. by reuelation from God. intercession, that it can be competent to none but to Iesus Christ. It is commanded saith he that euery Christian pray to God for another: Pro quo autem nullus interpellat, sed ipse pro omnibus, hic vnus v [...]rus (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, we are to know that things are knowne three manner of vvayes: 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, yet he knew not her trouble, yea thoseMone of these waies do saints departed know our miseries. who liue in one familie are not priuy 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 the one errour of Pa­pistrie dashes against another, for sometime in the same controuersie they say, that as in earthly courts wee 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▪ vvherefore shal we pray to them to commend our cause vn­to God who knowes it better than they, and pitties it more [Page 417] than they: as Augustine prettily obserues out of that Parable proponed by our Sauiour, wherein hee who knocked at midnight to seeke bread from his neighbour, found the vvhole family a sleepe, onely the Master of the house an­swered, opened, and gaue him that which he craued. Nul­lus Aug. detemp. serm. de ian [...]tor [...]b [...]s respondit, quia omnes tenuerat somnus, non Ang [...]li, non Archangeli, non Pr [...]phet [...], non Ministri. None of the Po [...]ters answered, because they were all asleepe, ney­ther Angels, nor Archangels, nor Prophets, nor Seruants, made any answere: but O Lord albeit so it be, answere thou me, for at thee I knocke, thou art the doore, licet puer [...] Psal. 121. dormi [...]nt, tu non dormis, qui custodis Israel, albeit thy chil­dren sleepe, yet thou that keepes Israel sleepes not.

But leauing them let vs pray to the Lord in vvhom wee [...]n exhortati­on to content vs with Christs medi [...]t [...]on. Io [...]. 2. 1. 1 Tim. 2. 5. Zach. 4. 10. beleeue: let vs vse the mediation of Christ, whom S. Iohn recommends to vs an aduocate with the Father, whom S. Paul calles in this place our intercessor, and in that to Ti­mothie, our onely one Mediator. For knowledge, his eyes are like flaming fire, and his seauen eyes goe through the earth: for compassion hee came into the earth to seeke vs when vvee 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.Mat. 11. 28. Come to me all you that are weary and laden, and I will refresh you. Let the Papist say what he wil, to any other than Christ, or any other before Christ, will I neuer goe, so long as hee cryes, Come vnto me.

WEe haue heard the Apostles particular triumphHis particular triumph a­gainst the crosse: no crosse can cut vs oft from the loue of God. against sinne: now followes his particular tri­umph against the crosse: 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 enemies 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 Verse 37. then conquerors through him that lou [...] vs. Our loue to God cannot fully nor final­ly be put out by any trouble, nor yet the sense of his loue to vs.

By the loue of Christ we are to vnderstand here, that loue wherwith God in Christ hath loued vs, for so hee 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 hearts 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 spi­ritual desertions and oppressions Faith ouercomes at length, and [...]ets vs see the face of God our mercifull Father shining2 Cor. 4. 9. toward vs in Christ, we may be cast downe but wee cannot perish; if Peter be ready to sincke, Iesus Christ shall suc­courBut here the Apostle vnder­stands the loue of God to vs which can ne­uer be altred. him.

But as I said, 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 vvhe are weake and silly creatures cannot be ouercome, notwithstanding the multi­tude of mighty enemies that are against vs. If our saluation were in our owne custodie, and wee stoode by our owne [Page 329] strength the smallest tentation would ouercome vs; our feet are ready to slide, and then our feeble hands lets go that hold of mercy which once we 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, and whom he once loueth, he loueth to the end:Iohn 13. 1. therefore it is that it cannot be but well with vs; hee loued vs before we 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, butPsal. 90. 2. cannot attaine to the beginning of this Loue▪ before the mountaines were made, and thou ha [...]st formed the world, euen from euerlasting to euerlasting thou art our God.

Likewise we are taught here that the ende which SathanThe end of all Sathans tenta­tions is to sepe­rate vs from the loue of God. proposeth to himselfe in all tentations, is to seperate vs from the loue of God, which 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 who hath made a couenant with vs, keeps vs also with him▪ so that though wee be tempted vvee 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 wee remembred this it would make vs endeauour toIf we remem­bred this, it would make vs strong in all tentations. possesse our soules in patience in all our troubles, for so oft as those things which wee loue are seperate from vs, Sa­thans end is to seperate vs from our God, whom wee should loue aboue al things. And in very deed this is a proper mark of the children of God, that howeuer their outward 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 is 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, are like vnto chaffe and the dust of the earth,Psal. 1. 4. carryed away vvith euery winde; there is no pleasure so small, nor profit so vaine which they preferre not before God.

Now before the Apostle subioynes the answere, hee ma­kethChristians are subiect to ma­ny crosses. an enumeration of some particular 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 enemies as we haue not. No, we haueOur dwelling on earth is not the place of our rest, as the Iews thought; farre lesse the place of our glory as Nabuchadnezar thought. Micah. 2. 10. 1 Cor. 7. 31. 2 Tim. 3. 4. 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 look to our houses, as Nabuchadnezzar did to his palace of Babel, 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 vvee vse for maintenance of this mortall life, let vs so vse them, as if wee vsed them not, that we be not found when it comes to the tryall louers of them more then louers of God. 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. Gods indul­gence toward vs appeares in that he hath not laid on vs the greatest crosses.

Againe perceiue here in this enumeration, 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, vvee should acknowledge the Lords fatherly indulgence toward vs, who regarding our weakenes hath hitherto dealt tenderly vvith vs. And againe it should prepare vs for greater afflictions, so long as vvee haue not resisted to the bloud, nor laideHeb. 12. 4. downe our liues for Iesus, vve should remember that greater battels than any which as yet vve haue foughten are before vs, vvherein we must sight, if it please the Lord to enter vs into them.

Shall tribulation?] Now he commeth to the particular enumeration. The first is tribulation: the vvord [...], which the Apostle vseth, signifieth a pressing out, from theThe afflictions of the godly and wicked dif­fer in nature. For the one in suffering com­municates with the curse of A­dam, the other with the crosse of Christ. effect vvhich it vvorketh in the godly, to vvit, that it pres­seth out and maketh manifest that grace of God vvhich be­fore vvas latent in them: like as in the wicked it presseth out their vile and filthy corruption, vvhich 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 vvith the Crosse of Christ.

They differ also in effects, for the godly man being pres­sedThey differ al­so in effects: for trouble makes the one to blesse, the other to blas­pheme. Greg. Moral. in Iob. lib. 2. by trouble, brings out the fruit of praise and thanks­giuing vvith patience: Sicut aromata odor [...]m, non n [...]si 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, it renders out a strong sauour: so the children of God who otherwise seeme to be weake and void of spirituall strength, vvhen they are beaten by affliction, sends out a sweet smelling sauour of rich and manifoldAffliction is Gods wine-presse. graces. And therefore I call affliction the wine-presse of God the great Husband-man, by vvhich hee so presses the berryes of the fruitfull trees of his owne vine-yard, that out of their iuice 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.

The second is Anguish. The word he vseth is [...],2 The Godly are not onely trou­bled but oft-times straited in trouble. which properly signifieth straitnesse of place, wherein a man is so pinched, that he 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 vvhich oft-times they themselues can see no passage: that which Dauid said to Ionathan, As the Lord liueth there is 1 Sam. 20. 3. but one step betweene me and death. so sareth it many a time with the Children of God, but the Lord commeth in vvith vnlooked for deliuerance in their most desperate distresse, vvhich not onely relieueth them for the present, but doth confirme them for the time to come. Wee receiued (saith2 Cor. 1 9. 10. 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▪ d [...]liuered vs from so great a death, and doth deliuer vs, in whom we trust that he will deliuer vs.

The third is Persecution. The word [...], signifieth3 They are per­secuted & cha­sed from place to place. that sort of affliction, by which the Children of God are persecuted and chased from one place to another: 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 theGod most fa­miliar with his children, when they are bani­shed by men. Lord hath alwaies shewed himselfe most familiar with his Children, 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 D [...]mitian into Path­mos, found also the Lord reuealing himself 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 accesse to their Comforter? they know that in their owne house they are strangers, as Abraham vvas 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 Modest [...]s the Deputie of the Emperour with banishment. Nihil (inqui [...]) horum quae Nazian de vita Basil. dixisti timeo, I feare none of these things whereof thou hast spoken▪ nihil p [...]ss [...]ens ab exilij m [...]tu liber sum, vnum hominū cognoscens esse patriam Paradisum, Omnem autem terram commune [...]spicimus naturae exilium, possessing nothing I am free from the feare of banishment, knowing that Paradise is the onely countrey of men, and the whole earth is a com­mon place of banishment to vs all.

The fourth is Famine, which of it own nature is one of the4 Famine is one of Gods ordi­nary plagues, and with it al­so the godly are tryed. plagues of God, but lesse than his other ordinary plagues of the sword, & pestilence: therfore the Lord who best knowes the waight of his owne rods▪ accounts three dayes of pesti­lence, three months of the sword, and three yeeres of fa­mine equiualent. Many wayes hath the Lord by which he bringeth famine vpon a people: for sometime he makethLeuit. 26. 19. the heauen aboue as brasse, 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 due season the first and latter raine, so that the earth renders abundance, but the Lord by blasting-windes, or by the Cater-piller, Canker-worme, and Grasse-hopper doth consume them, who com­meth out as exacters and officers sent from God to poindMiserable are they whose gaine is to [...]n­crease Famine, they are Cater­pillers in the Land. Basil. ser. 1. in Auar. men in their goods, because with them they would not ho­nour the Lord: which I marke by the way, that those vn­naturall men vvho 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 a [...] Basil, calleth them, M [...]r­catores humanarum calumnitatem, making their priuat gaine 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, which in the owne na­tureThe Lord who changed the serpent into a flourishing rod hath changed cursed famine into a blessed crosse to his children. is a curse and plague of God, to the godly is changed: the Lord who made the bitter waters of M [...]rah sweet, and turned a biting serpent into a flourishing 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 therfore Sathan who picks out the time and place of tentations as may be most for his vantage, tempted our blessed Sauiour when he be­gan to vvaxe hungry. It is a rare grace in want to praise theMat. 4 3. Lord and trust in his fatherly prouidence. Salomon neuer felt it, yet hee knew it was a rare tentation, therefore heProu. 30. 8. prayed that the Lord would neither giue him pouertie nor riches, 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 se­parate them from the loue of God, for eyther in their grea­test necessities the Lord marueilously prouides for them or then strengthens them vvith patience and inward comfort to sustaine it.

For sometime the earth hath been as iron, but the hea­uensHow the Lord prouides in fa­mine for his children. hath ministred food to Gods people; as in that barren wildernesse vvherein Israel soiourned, the earth yeelded no fruit, but the heauens rained downe Manna and Quailes: and sometimes 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 ye know not of: and so no famine canIoh. 4. 32. separate them from the loue of God.

Nakednesse.] This is also a great tentation, partly for the5 Christians try­ed also with Nakednesse. shame, and partly for the decay of naturall life, which fol­lowes it. Before the Iewes crucified Christ they stripped him naked of his garments. Basil makes mention of fortie Mar­tyrs who being striped naked were put foorth in the night to be pined with cold, and afterward burnt with fire in the day. Of these it is euident that nakednesse is one of those tentations whereby Sathan seekes to trouble our faith and patience: but he who hath put on the Lord Iesus for a gar­ment, neither shame nor losse of naturall life procured by nakednesse, can seperate him from the Loue of God.

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

Yet are these but licitae quodammodo insaniae, if they beVnder pre­tence of hiding their nakednes they shew forth their Nakednesse. Cypri. trac. 2. de habi. virg. compared vvith the madnesse of others vvho alter by arti­fice the shape and colour of the countenance vvhich God hath giuen them. Manus deo inferunt cum illud quod forma­uit reformare conantur: for they put hands as it were into God, while they prease to reforme that which GOD hath formed. N [...]scientes quia opus dei est [...]mne quod nascitur, diaboli [Page 436] quod mutatur. I know they excuse their fact with the coue­rings of comelinesse and necessitie, but praetex [...]u t [...]g [...]ndae tur­pitudinis Cyril. catch. 4. in mat [...]rem turpitudinem incidunt, for worldlings are neuer so naked as when they are best apparelled. As for men truely godly they vvill thinke shame of wickednes but not of nakednesse: impr [...]bum vocari te pudeat non pau­perem Nazian. sent. aut ignobilem: blind Egyptians may account sheepe­keepers abhomination, but true Israelits will thinke shame to be prophane, but no man to be poore: those godly ones in the wildernesse clad with sheepes skins, and goates skins,H [...]b. 11. 37. Acts 12. 21. were more honourable in the eyes of God, than Herod in his royall robe of shining siluer, glancing the more brightly by the shining of the Sun vpon it, if wee will credit Ios [...]phus. But what of all this? our vnwillingnesse to want superfluitie of apparell, argues that we are euill prepared to endure na­kednesse for Christs sake.Crosses should not be assumed by our selues but patiently borne when God layes them on.

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

Perils.] The life of a Christian is full of perils, euery place6 The Christian in euery place subiect to perils. 2 Cor. 11. 16. vnto him is a palaestra: in the sea, in the land, in the citie, in the wildernes, goe where he will he shall encounter with pe­rils. These are so many probations of our Faith and Pati­ence, of Gods truth and prouidence. Our preseruation de­pends on our protector, euen the Watch-man of Israel who neither slumbers nor sleepes. As a Father hath compassionComfort for the Christian in all perils. on his children, so hath the Lord on them who feare him: and wee know that a naturall Father doth neuer looke more pittifully vpon his Child, than when he sees him in greatest danger, and shall we expect lesse kindnesse from our hea­uenly Father? The men of this world when they send out their seruants in commission, goes not with them them­selues, knowes not their danger, and are not able to preserue them but the Lord our God when he sends out his seruants fore-sees the perill and goes with them to preserue them: Feare not, for when thou passest through the water, I will be Esay 43. 2. with thee, & through the flouds, that they doe not ouer flow thee. The more perils we fall into the more experience haue we of Gods louing preseruing vs; for the which wee may say, perils may well make vs grow in the sense of the loue of God, but cannot seperate vs from him.

Sword.] This is the last, and by it the Apostle expresses7 The Christian subiect also to violent death. any kinde of violent death; for vnto these also the seruants of God and his best beloued Children haue beene subiect euer from the beginning. The Apostle glories that no kind of death can seperate vs from Christ; yea as hee saith in an­other place, it conioynes vs more neerely vnto him, as Ne­buchadnezzars Dan. 3. 25. fire loosed the bonds of the three children, but hurt not their bodyes: so death inflicted by man may loose our bodily bonds, but cannot hurt our soules. Non sunt [...]m [...]nda spirit [...]i quae fiunt in carne, quae extra nos est quasi vestimentum: let not our spirit feare those things which are [Page 438] done 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.

THe nature of man doth greatly abhorre theThat the chri­stian is subiect to these crosses he proues by a testimonie of holy scripture. crosse, and therefore the Apostle here, is the more aboundant in furnishing vs vvith 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 is vnchangeable, hauing his fauour which is bet­ter than life, vvhat other losse should wee regard or make mone for? Now because he hath made an enumeration of sundry sorts of crosses, he 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 we promise to our selues any immunitie from the smallest.

The testimonie is taken out of the 44. Psalme, whereinWorshippers of God how­soeuer disioy­ned in time or place yet are of one commu­nion. Psal. 44. 22. the Church of God being heauily afflicted, as some thinkes vnder Antiochus▪ complayned to God of her heauy 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: and this testimonie the Apostle applyes to the estate of the Church in his time, wherein the Apostle will teach vs that howsoeuer the true worshippers of God liue in sundry times and ages, yet they are of one communion, maintaining all one cause: therfore the Apostle vseth that which is spoken of the afflicted Church of the Iewes, as competent to affli­cted Christians.

As it is written.] Albeit the Apostles had their immedi­ateA pleasant har­monie among the writers of holy Scripture. 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. As the Cherubines stretch their wings one toEzech. 1. 11. another, so the Prophets and Apostles reach their testimo­nies one to another, and as the Mariners in Peters ship ha­uingLuke 5. 7. a greater draught than they were able to hale in, beck­ned to their companions to help them: so doe the Apostles call on the Prophets, and require their help for confirma­tion of the truth of God, that the more may be conuerted by them. And their fact stands for a rule to teach vs thatEuery Ecclesi­astique teacher is bound to confirme his doctrine by Scripture. what-euer 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. S. Paul was content that the Beraeans shouldActs 17. 11. try his doctrine by the Scripture: vvhat 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 side implicita.

Againe we are to marke here how that one place of holyNo booke be­tweene Mala­chie and Mat­thew to be re­ceiued for Ca­nonicall Scrip­ture. 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 lips of the mouth of God, by vvhich 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] vvhich the primitiue Church of olde, and the reformed Church now, hath esteemed Apocrypha, neither 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 olde Testament, with a promise of the comming of the An­gell:Mal. 3. 1. euen the new Eliah, vvho 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 penne-man of the holy O­racles.

For thy sake.] In the testimonie vve haue three things:Three things obserued in this testimonie. first, the greatnesse of the affliction of a Christian, when he saith, we are slaine, subiect not onely to smaller crosses but to the greatest: Secondly, the continuance of their afflicti­on, 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 we marke the foun­taine,The causes for which GOD sends affliction should be mar­ked. and from whence affliction proceedes to the Godly, for the ignorance thereof makes many to erre vvith the friends of Iob, and iudge wrong of the godly as if they were stricken alway for their sinnes, vvhen indeed they are not: we are therefore to know that sometime affliction comes to the Godly for sinne past, sometime for sinne to come; some­time neither for sinne past, nor sinne to come, but that the works of God may be made manifest.

The first way afflictions to them whom the Lord louethAfflictions laid on for sin past are medicinall restoratiues. are medicinall restoratiue, 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, and de­liuers them vp to their owne hearts desire, yet will he hedgePs [...]l. 81. 12. H [...]s. 2. 6. in with thornes the wayes of those whom he purposeth to [Page 441] saue, and will waken them by some sharp rod or other, when he seeth them sleeping in securitie; so taught he Miriam by Leprosie to leaue her murmuring; so wakened he Ionas out of his sleepe by casting him into the sea; he cured Zachary of insidelitie by striking him with dumbnesse; he diuerted Paul from his euill course by blindnesse: blessed is the man whom the Lord this way correcteth.

Sometime againe the Lord sends affliction, as preserua­tiuesAfflictions laid on to preuent sin to come are wholesome preseruatiues. 2 Cor. 12. 7. to his children to keepe them from sinne, whereunto hee seeth of their vveaknesse they are ready to fall, if they be not preuented: and so hee sent an Angell of Sathan to buffet Paul, not for any sinne hee 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, neyther toBut euery affli­ction is not laid on the godly for sinne correct sinnes past, nor to preuent sinnes to come, but that the workes of God may be made manifest, vvhich our Saui­our plainely teacheth vs, vvhen being demaunded concer­ning him that vvas more blinde, vvhether it vvas for his owne sinnes, or the sinnes of the Parents: aunswered it was for neither of them, but that the workes of God might be made Iohn 9. 3. manifest in him. And these vvorkes 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, falshood, 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, vvrought 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, that is, a good Religion and a good1 Tim. 1. 19. Two things required in those afflicti­ons which are suffered for Gods sake. conuersation: 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 Christs cause: Let none of you suffer as euill doers, but if 1 Pet. 4. 15. Cyprian de duplici mart. any man suffer as a Christian, let him not be ashamed. Non sup­plicium facit martyrem sed causa: it is not the crosse makes the Martyr but the cause.

There hath beene no Heresie so grosse, but some menThat Gods Martirs may be knowne from Sathans Mar­tyrs. 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, Non est ex passione Aug. l. 1. con. Parmen. Epi. cap. 8. & 9. 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 all the Godly to suffer withIt is common to all Christi­ans to suffer with Christ, not so to suffer for him. 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 heartily should wee welcome it when God sends it. The Apostle reioyced in the bonds wherewith hee vvas 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 vvho had suffered for the cause of Christ; as in particular, 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, if it be for Christs sake, neyther is anyHeb. 10. 34. [Page 443] death so glorious, as that which is sustained for his cause: Si enim beati qui m [...]riuntur in Domino, multo magis qui pro Domino, for if they be blessed which dye in the Lord, much more blessed are they who dye for the Lord.

But now because no Christian is persecuted without someHow causes falsly preten­ded by the wic­ked, takes not from the Chri­stian this com­fort that he suf­fers for Gods sake. cause alleadged against him by his persecuters, and that also in euery trouble his owne conscience saith, that hee hath most iustly deserued it; how can he 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 vvhich the vvicked 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 enuie 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 Chaldeans. It is a common stratagem of Sathans to staine the glory of Gods Children in their sufferings with false pretended crimes, Ʋt qui conscientiae suae luce cla­rescunt, falsis 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 he who hath a good conscience ought not to be moued with false things, nor to think there is more waight in any other mans traducing, than is in his owne testimonie. Our comfort doth stand sure, if we can say with Dauid: They Psal. 96. 4. Psal. 59. 3. In suffering we must distin­guish between that which men, and that which our own cōscience laies to our charge. hate me without a cause. And againe, They are gathered to­gethered against mee not for mine offence, not for my sinne, O Lord.

As for the other, the accusation of our conscience in trouble, charging vs with sins 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 vvith them in an euill course, and not any sinne committed by vs against God, and so shall our comfort still remaine that wee are sufferers for Christs sake.

We are killed.] How farre forth this killing extends ourDeath cannot hurt the man of God. Mat. 10. 28. Aug. de ciuit. dei. li. 13. c. 8. A godly man not troubled in his owne per­son, is partaker of Christs affli­ctions by sym­pathie. Sauiour doth teach vs, when hee sayes they are able to kill the body and doe no more. Qui pro Christo moriuntur ali­quid mortis accipiunt, ne tota contingat: they may cast downe this earthly tabernacle, but cannot hurt the man of God.

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

Secondly, wee communicate vvith the affliction of ourAll true Chri­stians are Mar­tyrs in affe­ction. brethren, when in our affection we 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; Deus enim non estimat quenquam ex Cyprian. de dup. Martir. How their rea­die will is ac­cepted as a deed, is decla­red in the ex­ample of Aquila and Priscilla. euentu rerum sed ex affectu: for God esteemes not one by the euent of things, but by their affection: Non fraudabitur Martyrij gloria per quem non st [...]tit 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: therfore Aquila & Priscilla are commended, [Page 445] that for the Apostles life they had laid downe their owneRom. 16. 4. neckes; their good-will being reckoned vnto them for a deede. But as Iacob hazarded some of his family 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 he 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 seed of the Gospell.

All the day long.] If wee apply this testimonie to thePersecuters in this last age are most miserable. whole Church, then this day shal be the whole course of time from the beginning to the end thereof. Early 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 the greatest who comes hindmost, be­cause he subscribes to the wickednesse of all those who haue 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 vvhole 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: yet our comfort is, that the time of our troubleReu. 3. 10. Or an houre of tentation: is here called a day, 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, could you not watch with me one houre? may serue as aMat. 26. 40. 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. O how may wee beWith what patience wee should endure in suffering, re­ferring the time of our de­liuerance to the Lord. ashamed of our impatience in trouble, when wee looke to Noah, who entring into the Arke at the Lords commande­ment, [Page 446] after he had tarried a whole yeare in it, yet sought not to come out till the Lord commanded him. And Ioseph the nourishing Father of our Lord Iesus, when the Angel com­manded him to goe to Aegipt, and said further to him, tarie Mat. 2. 13. there till I tell thee, though Ioseph knew not when he should come out of Aegipt the place of banishment, yet referring the time to the Lord, he yeelded himselfe obedient to the holy commandement. The Lord worke in vs the like obe­dience of Faith.

And are counted.] This is added by way of amplificati­on,Worldlings e­steeme Christi­ans but vile persons, and what comfort wee haue a­gainst their contempt. Mat. 26. 15. 1 Cor. 4. 13. we are not onely slaine, but slaine as if we were 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 whereupon we tread? The Lord giue vs true humilitie, that we may be content to be despised of men that we may be ap­proued of our God; hee onely hath the ballance in his hands, what [...]uer waight worldlings haue in the eyes of men, when the Lord begins to weigh them as he did Beltasar, no honour, no riches, no kingdome, shall help them to hold outwaight.

As sheepe for the slaughter.] Wicked men accounts theIn what re­spects wicked men account the godly as sheepe. godly slaughter-sheepe, because they thinke nothing is lost vvhen they are taken out of the way; yea, also they reape a benefit thereby: a proofe whereof we may see in the primi­tiue Church; for when Famine, Pestilence and such like ca­la [...]ities 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 therfore they were persecuted to death, vvith no lesse opinion than that the putting them out of the vvay vvas 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 eyther 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 shal not be vnprofitable to oppone the iudge­mentHow God also compares his children to sheepe, but in farre contrary respects. of the Lord concerning his children, to the iudge­ment of men. The Lord also compares his little ones to sheepe, but vpon plaine contrary respects to those which the world hath: first for their innocencie and simplicitie they are not like other beasts, that haue either teeth in their head, 1 pawes in their feete, or poyson in their bowels, to powre out 2 when they are offended: secondly, for their patience, where­as other beasts being beaten vtter vnruly and rowting voy­ces, they are dumbe before their shearers, yea when they areCyprian de simp. prael. iniured are farre from reuenge. The sheepe of Christ (saith Cyprian) hath not the bloudy teeth of Wolues, crueltie is an argument of bastard religion: and thirdly, for their vtilitie, 3 for they doe not onely giue their milke but their Wooll and Skinne to the vse of man: teaching vs how profitable wee should be to our brethren; but alas, the great number of them who being void of innocencie, wise to doe euill, void of patience, not acquainted with the yoke, void of charitie, being like that barren tree vvhich had no fruit to giue to Christ in his hunger, euidently declares how that many in this age howsoeuer esteemed among men, yet are not ac­counted of God the sheepe of Christ.

HEre the Apostle doth now subioyne a nega­tiue answere to his former interrogations with an amplification: these things whereof I haue spoken are so farre from being able to seperate vs from the loue of God, that by the contrary, in them all wee are more then conquerours, that is, victors out of all doubt.

In all these things.] Then yee may perceiue that vnto allThe Christian compared to a rock in the sea. those crosses enumerated before, the Christian man is sub­iect: he is not vnproperly compared to a Rock in the sea, which being beaten on euery side with vvaues raysed by the winde, yet stands vnmoueable, vnbroken it selfe, breakes them that assaults it.

Againe, yee see that the Apostle who speaking of the e­stateIn death Chri­stians are con­querours. of Christians vpon earth, said before wee are slaine all the day long, saith now, we are more then conquerours: strange it is that he who is slaine should be a conquerour; but so it is, the Christian battell euery way is meruailous, partly because it is foughten within and against himselfe, and partly because then is he a conqueror, when he seemes to be vanquished, be­ing the member of that head who obtayned greatest victo­rie when he suffered most shamefull death.

Through him that loued vs.] The Apostle doth so giueA Christian is not a single man standing by himselfe, but a man incorpo­rate in Christ. comfort to the Christian that hee reserues the glory vnto the Lord, the strength whereby we preuaile is from him that loued vs, not for our selues. It is very comfortable to con­sider that a Christian is not a man standing or liuing by him­selfe, he hath his being in Christ, as long as there is life in him we cannot die: it is true that sometime being deserted and left to our selues we fall away for a time, as we may see in Peter, who at the voyce of a Damsell denied the Lord Iesus; and this is to teach vs that the praise of our standing, perseuering, and ouer-comming pertaines to the Lord.

THe Apostle continuing in his triumph, mounts to an higher sort of enemies, and hee also pro­claimes defiance to them, affirming that neither death, nor life, nor Angels, nor things present, nor things to come, nor any other creature whatsoeuer, if any other be, are able to seperate vs from the loue of God.

Of the which we haue first to learne, that a Christian manA Christian may be assured of his saluation in this life, con­trary to the do­ctrine of Pa­pists. in this life may be perswaded of his saluation, neyther is it to be accounted presumption, for as much as in so doing he leaues not vpon himselfe, but vpon the word and promise of God, vvhich the Lord hath confirmed by an oath, that he may make sure to the heyres of promise the stabilitie of his counsell. Where if the aduersary obiect, that the word of the Lord out of all doubt is true, and that they who beleeues and repents shall be saued, but euery one vvho saith hee beleeues doth not beleeue, and so cannot be per­swaded of his saluation? To this I answere, that hee who re­pents vnfainedly and beleeues, knowes as certainely that he hath repentance and faith, as he who hath in his hand a ie­well knowes that hee hath it; and therefore may conclude with himselfe that the promises of saluation made to the pe­nitent beleeuers belongs vnto him: for albeit it be true, there be many in the Church like vnto those fiue foolish Virgins, who suppose they haue that which they shall not be found to haue in the end, yet is there no reason to conclude that because some are deceiued, all are deceiued; because some thinke they haue faith and haue it not, therefore none can be sure that they haue faith.

Out of all doubt vvhere the Lord Iesus dwelleth by his Spirit, hee makes himselfe knowne to them in vvhom hee [Page 449] [...] [Page 449] [...] [Page 450] dwelleth, according to that, Know ye not that Christ is in you This is proued from the na­ture of the holy spirit, whom the Christian hath receiued. 2 Cor. 13. 5. except ye be reprobates? and these names giuen to the holy Spirit of Adoption doth also confirme the same truth: for he is called the Seale, the Witnesse, and earnest penny of God, which names hee receiues from his effects and operations which he works in them to whom he is giuen: eyther there­fore must the aduersary say, that there are none to whom the Spirit is giuen, or they must graunt that they to whom he is giuen are sure: the first they will not affirme, the second they cannot with reason denie: for what is this to say that a manRom. 8. 16. 2 Cor. 1. 22. hath the Seale, the Witnesse, and the Earnest of God giuen to confirme the promise of God, and yet all these doe not make him who hath them sure of saluation?

But here least that vvhich I haue said discourage themComfort for the godly whē they cannot sinde this assu­rance. who are of vveake consciences, let them know that this assu­rance of saluation doth not alway continue with the Chri­stian in a like measure: for here we doe so beleeue, that we want not our owne vnbeleife, and albeit our faith when it is in the full strength ouer-comes all doubting, yet is it often­times so weake, that it is againe disquieted vvith doubting, for which if we pray instantly with the Father of that child, Lord I bele [...]ue, but helpe my vnbeliefe, vvee may be sure atMark 9. 24. length Faith shall ouercome: and thus farre teach wee con­cerning the assurance which the Christian man hath of his saluation.

But as for that Religion which teacheth doubtings, andA good religi­on may haue doubting, but it is an euill re­ligion which leaues men in doubt. pronounceth them accursed who hold that a man may be assured of saluation, vvee accu [...]se it as a doctrine enemie 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 praedestinat [...]rum, anathema sit. It is strange to see that where they teach a man is able toSess. 6. cant. 15. fulfill the who [...]e Law of God, and by his vvorkes 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 wearie conscience, because they draw men from off the foundation Iesus Christ, in whom onely it is promised that we shall finde rest to our soules, and would make vs toMat. 11. 29. leane vpon rotten foundations, such as the merit of Masses▪ Why Papistrie cannot make a man sure of sal­uation. the vertue of our workes and humane satisfaction; and be­cause all these cannot yet satisfie the doubting consciences of men, they suspend them vvith 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; vvee vvill content our selues vvith IesusIt is not pre­sumption, but faith to shew what we haue receiued. Christ, in whom the Father is well pleased, that in him wee may finde rest to our soules, which neyther in our selues, nor in any other creature shall vvee euer be able to finde. Let them call it Presumption, Non arrogantia est, sed sides Aug. ser. 28 praedicare quod acceperis, non superbia est, sed deuotio, it is not presumption but Faith: or otherwise if vvee say vnto him who hath begotten vs by the lauer of regeneration, Pater, bona praesumptio est, Father, this (said Augustine) is a good presumption. And to the same effect said Bernard, Propter Bernard in Septuag. hoc data sunt signa quaedam manifesta salutis, vt indubitabile sit eum esse de numero Electorum in quo ea signa permanserint, This is the truth of God agreeable to Scripture and aun­cient Fathers which wee doe affirme, howeuer they doe ac­curse it.

That neyther life.] By life vve are to vnderstand the plea­suresVanitie of worldly plea­sures discoue­red. of this life, strong tentations indeed: for in the hearts of many they preuaile against the loue of God: that we may learne to dispise them, and to count vvith the Apostle, all things to be dung in regard of Iesus, let vs looke vnto those two things vvhich discouers vnto vs the vanitie of worldly pleasures: first, they are most loathsome to them, who haue1 The abundāce of them makes thē loathsome. them in greatest abundance, and are most admired of those who haue them not. A proofe of this wee haue in Salomon, [Page 452] who wanted nothing delectable vnder the Sunne, yet by theEccles. 2. 10. very vse of them, hee found the vanitie of them, and vvas moued to abhorre them. It is farre otherwise with heauenly pleasures, the more we tast of them, the more we esteeme of them, hungring still for more, we cannot be satisfied vvith that which we haue gotten already.

Secondly, vvorldly pleasures are of this nature, that if2 If they be con­tinuall they be­come painfull. they be continued vvithout intermission they turne into paines; therefore is it that those same things which now we choose for recreation, incontinently they become vveari­some 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 vicissitudine recreamur: being weary of walk­ing, we refresh our selues with sitting; againe being wearie of sitting, we rise to refresh our selues with vvalking, and so fareth it with all the recreations of this life, being continu­all they become wearisome. So oft therefore as Sathan by vvorldly pleasures vvould steale away our hearts from the loue of God, let vs consider how vaine and small a pleasure it is which he vvould giue vs, in respect of that vnspeakeable ioy which he would take from vs.

Nor death.] By death vvee vnderstand not onely deathRemembrance of death profi­table to keepe vs vncorrupted with the plea­sures of this life. it selfe, but all those paines that goe before it, and terrours vvhich 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 there­of. As the seauen leane Kine deuoured the seauen fat, and 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 pleasure and delectations of this vvretched life. If vvee suffer the pleasures of this life to bewitch vs, be sure the terrours of death shall confound vs. It vvere therefore good that as Ioseph of Arimathia had his Sepul­cher in his Garden, so wee season all the pleasures of our life vvith remembrance of our death, this is summa Phi­losophia.

Yet our comfort is, that if wee liue in Christ, no terrourComfort for the godly a­gainst death. of death can seperate vs from him; yea, death conioynes vs neerer to the Lord Iesus then we were before: we 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, was to Moses the placeDeut. 34. 1. of his death, and the first place, wherein euer he got a sight of Canaan, so shall death be to the children of God, vvhere we lay downe the sight of this world, there shall wee take vp the sight of eternall life, vvhich shall neuer be taken from vs.

Nor Angels.] By Angels here I vnderstand not electReprobate An­gels how they are Gods mes­sengers and to what end. Angels, for they are not enemies 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 vvhich GOD hath lent them, and partly from the message vvherein hee imployes them: for sometime they are sent out as messengers of his vvrath to punish the vvicked; and so an euill spirit was sent from the1 Sam. 16. 14. Lord to punish Saul: and sometime to exercise the godly; and so an Angell of Sathan vvas sent to buffet the Apostle Paul for his humiliation: vvee are not exempted from2 Cor. 12. 7. their tempting, but praysed be God, we are exempted from their tyrannie and dominion. Their vvorking in regardTwo sorts of Sathans ope­rations. of the vvicked is [...], the efficacie of errour; for the Lord hath giuen them vp into the hands of Sa­than: but their vvorking in regard of the godly is but [...], tentation. Alwayes seeing so long as we liue we must vvrestle against so strong enemies, let vs vvatch and be sober; let vs stand with the compleat armour of God vp­onEph 6. 11. In Christ wee are restored to a better estate, thā that which Adam had in Paradise. vs.

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 vvhich God made vvith Adam was without a mediatour; he 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, to vvhom the Father hath committed vs, that he might redeeme andIohn 17. 12. saue vs; he hath taken vs into his hand and none are able to take vs from him; our saluation depends not vpon our selues, it is not in our keeping but in his, and therefore is it most certaine.

Principalities nor powers.] These names are not to terri­sieHow names of power are gi­uen to repro­bate Angels. Iude ver. 6. or afray vs, seeing as I said these reprobate Angels haue no power but that vvhich is lent and limited of GOD. Therefore Saint Iude saith, that they are reserued in chaines vnder darknesse: and here for our comfort we are to consider how that there are two chaines wherewith they are bound, and other two vvherewith they are tormented: the first chaine that bindes them is their owne nature: the second is Gods prouidence: the first restraines them that they can­notSathan bound with three chaines. doe the euill which they would; the second restraineth them that they doe not the euill vvhich 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 he worke nothing: and againe, many euils is he able to doe by naturall meanes, which the prouidence 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 hee 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.] This is a great am­plificationIn our Christi­an warfare our greatest battell is the last. 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 vvee are warned that all our ba [...] ­tailes are neyther present nor past, some of them are [...]o come; let vs not waxe secure because of our fore-past vi­ctories. When Israel came out of Egypt one nation follo­wed them to pursue them, but when they passed Iordan, seauen nations came against them: sure it is the 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 their 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 wherin stands our life.

Againe wee are taught here that Christians are sure ofChristians are sure of perseue­rance. 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 conforme vs vnto the end, perfect­ingPhil. 1. 6. that which he hath begunne in vs: secondly, from the nature of the seede vvhereof we 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.

Neither height nor depth.] By these I vnderstand SathanSathan hath two armes whereby he wrestles, the one is pre­sumption. hath two manner of wayes by which hee wrestles against men: some he mounts on the charyot of presumption; o­thers he casts downe into the deepe of desperation: by pro­speritie hee puffes vp many to make their fall the more shameful, those tentations which he vsed against our blessedMat. 4. 5. Sauiour doe we thinke that he will spare them against other men? he set him vp vpon the pinnacle of the temple, ofHow Sathan tempts to pre­sumption. purpose if he could to haue throwne him downe: & againe tooke him vp to the top of an high mountaine, vvhere ma­king a shew to him of worldly kingdomes, hee promised to giue them if he 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 dayly 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 toppe of the capitall vp into heauen, vvas throwne downe to his destruction: so shall the prosperitie of those men be 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 preserment 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.

Nor depth.] The other sort of Sathans tentations tend2 His other arme is desperation. vnto desperation: vvhom he seeth he cannot puffe vp, hee doth what hee can to cast downe, by feares, perturbations, wrong conceptions, but our comfort is both by the Apo­stles testimonie, and our experience, we may be cast downe, 2 Cor. 4. 9. but we cannot perish.

Nor any other creature.] Now in the ende the ApostleNo man is sure to continue in his estate but the Christian. doth draw his speach to the height, his confidence is so great that not being content vvith the enumeration of ad­uersaries vvhich hee hath made, hee defieth all other whatsoeuer, if any other be: for hee speaketh this by way of supposition, if there be yet any other creature than those vvhom I haue named, I am sure be vvhat they will, they cannot seperate vs from the loue of Christ. Here in the last roome vvee doe obserue the suretie of a Christi­an aboue all other men in the world; onely the Christian is sure his estate shall neuer be changed. Worldlings mayEsay 47. 7. Luke 12. 19. No worldling shall abide in the state wher­in now hee stands. Esay 22. 18. thinke with Babel in her prosperitie, I shall neuer be mo­ued, and vvith the rich Glutton promise to themselues many yeeres to come, but they shall be deceiued, none of them shall continue in that state vvherein presently they stand, the Lord shall driue them from their station as it vvere vvith vvheeles, and shall roll them like a ball as hee threatned to Sh [...]bna. Pharaoh his pompe shall perish in the Red Sea: Nabuchadnezzar shall be changed from a Monarch of men vnto a companion of Beasts: Manasses [Page 457] from the Pallace shall goe to the Prison, and all the men of the vvorld 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.