THE foure Euangelists haue beene re­sembled by some writers to the foure beasts spoken of Ezec. 1.10. and Reu. 4.7. This Euangelist Mathew being compared to a man, because he begins with the pedegree of our Sauiour Christ: S. Marke to a lion, because hee begins with the preaching of Iohn Bap­tist, who roared like a lion in the wildernesse the doctrine of Repentance: S. Luke to an Oxe or Bullock, because he begins with the story of Zachary the Priest, whose office was vnder the Law to offer sacrifice: and S. Iohn to an Eagle, because hee flieth aloft, and beginneth with the eternall generation of the Sonne of God according to his Diuinitie. It it is true indeed their beginnings are as before, but their comparisons are too curious; for as the finger of God directed them, so did they write, and such was the Lords loue to his church, as not to suf­fer vs to be vnfurnished of any thing that might further vs in the course of our saluation, but from time to time to raise vp instruments and pen-men to set downe his will, that seeing the way wherein to walke, we need not nor cannot pretend igno­rance.

The whole chapter diuideth it selfe into two general parts: first is set downe the lineall descent of Christ: secondly, the maner of his natiuitie, from the eighteenth verse to the end.

In the first part note three members: first, a generall com­prehension of the matter in the first verse: secondly, the large narration of it, from the second to the seuenteenth verse: [Page 2]thirdly, the conclusion, in the seuenteenth verse.

In the first of these obserue two parts: first, what matter he will intreat of: secondly, of whose pedegree, namely of Christs the great King of immortality.

In that it is said, the booke of the Generation, it is not to be taken as a title prefixed to the whole booke, but it is meant ac­cording to the Hebrew phrase, that it is a Catalogue or reci­tall of such a stocke as our Sauiour Christ came of.

For the second, which is the narration, it is distributed into three members, euery one by equall proportion hauing foure­teene persons: the first, of the Patriarkes: the second, of the Kings of Dauid: the third, of the Captaines and inferior Go­uernors which had onely some fragments left of the roiall re­giment after the transportation and carying them away into Babylon. Now the cause why the Euangelist diuideth them thus into three foureteenes, is, not onely that the number and the story might the better be borne away, but principally be­cause he is to proue that Christ came lineally from the Iewes, he setteth downe the threefolde, estate of the Iewes, and wher­unto they were subiect till Christ came, who should raigne in the hearts of men: shewing how at the first the Tribe of Iuda increased greatly till it was established and setled in the king­dome of Dauid, then the greatest excellency thereof was in Dauids sonne Salomon, and then the abatement and greatest diminution that could be which was in their cariage away into Babylon, and that a Carpenter should be right heire to the Crowne, sheweth the great eclipse whereunto it was fallen: so as in the Patriarkes it was like the Sunne dawning, in Salomon like the Sunne in his full glory, and afterward like the Sunne set and gone downe, leauing the right of the kingdome as in a darke place, namely in Ioseph a poore Carpenter, of a base trade and meane condition, nothing at all respected. Now fur­ther in the narration, the Euangelist (as we may see in the old Testament) reckoneth vp some that liued before the going downe into Egypt, some that were borne and died in Egypt, and some that returned out of Egypt, and were led as slaues into Babylon.

In that it is said, Iudas begat Phares and Zara of Thamar, obserue that our Sauior Christ did not disdaine to debase and disparage himselfe so farre as to come of the line of such as were borne of an incestuous generation, that we might be ra­uished and astonished with his loue, who refused not to come out of the family of grosse sinners that he might saue the sin­full soules of beleeuers. And whereas in the blazing of Christs armes by this Herauld the Euangelist, there are but foure wo­men named euery one of them hath their seuerall blemish and reproach left behind them in the booke of God. The first, Thamar incestuously abused by her father in law, Gen. 38.18.29. The second, Rahab, Iosh. 2.1. by nation a Cananite, as vile as to be a dogge, by profession an idolater,Iosh. 6.17. by city of Iericho a place so cursed, as that no soule should escape thence aliue, in trade a victualler, and in conuersation a whore: yea the place she dwelt in so cursed, that who so should build it vp againe should do it in the bloud of all his family: and yet this woman must be put in the roiall descent of Christ. The third is Ruth, who came of that nation, that was begot in incest, and caused the children of Israel to sinne in fornication. Numb. 25.1: so as it is said for the Edomites, the Lord esteemed them no more then as an old shooe, and Moab should be but as a chamber­pot; and as appeareth in her owne booke,Psal. 60.8. Ruth 2.3. she was poore, gleaning after the reapers the eares of corne. For the fourth, which is Vrias wife, she was the worst of all, of her Salo­mon was borne, 2. Sam. 12.24. whereby the holy Ghost doth insinuate the adultery committed before his birth, and consi­der Salomon borne of such an infamous woman, that he should be heire, and yet not the eldest sonne, it was meerely of Gods mercy and not of any merit; and by reason of this woman, Da­uid not onely committed adultery to haue made a bastard to haue inherited the Crowne, but to this added bloud,2. Sam. 11.4.17. the death of her husband and of many others, and such a death, as to die by the sword of the vncircumcised, which was most reproch­full: that now the holy Ghost should direct the pen of the E­uangelist to draw Christs linage by name from these, & not to deriue him from Sara & Rebecca, that were excellētly famous, [Page 4]and that Dauid the type of the Messias should be such a blou­dy man, may be a consolation to al bleeding christians, & may teach vs, that though our sins be neuer so hainous in respect of the qualitie of them, or neuer so many in respect of the mul­titude of them, yet if at any time we be wearie with a full dete­station of them,Mat. 11.28. and a resolute purpose to amend them, Christ will refresh vs, and will scatter them before him, euen as the dust before the winde: and the greater is our condemnation, if hauing so much mercie we repent not.

Secondly, obserue in that it is said, Iesse begat Dauid, and Dauid Salomon, wheras Dauid onely is named king, being the last of the first fourteene, that the estate of the Patriarkes was now changed into kings; and though Iuda had some prehe­minence, before that the kingdome fell to them, yet this was the greatest glorie, that it should be such a kingdome whereof the king that should be borne should be God the Son: which may teach vs, that the highest honor that can befal a family, or a cuntry, or a Christian is, to haue the Lord to dwel with them: for all other titles are folded vp in time that perisheth, but the presence of the Lord bringeth comfort that decaieth not. Howbeit we must note, that as this kingdome of Iuda was a type of the Messias,1. Sam. 15.28. it was begun in Dauid onely, for Saul though he was king before, yet was he no type of the Messias. And for this second order which is all of Kings, we shall see if we peruse the booke of God, that Christ came of some as wic­ked kings as euer were; for where from Salomon to the capti­uitie there were 19. kings, 13. of them were most wicked, and some of them had such speciall blemishes & spots vpon them, as it is doubted whether they be saued or no: Salomon had great enormities, but there is no doubt of his repentance, wit­nessed by his booke of retractions called Ecclesiastes. Asa be­gan well, but in his old age he imprisoned the Prophet that told him of his sinne, and in his sicknesse trusted more to the Physitian then to God, 2. Chr. 16.10.12. Iehosaphat did the woorst act that could be (2. King. 8.18.) to marrie his sonne Ie­horam to Athaliah the daughter of Iezabel, whereby manie prouocations were committed, and yet these were the best. [Page 5] Iehoram he caused all Iuda to commit idolatry, so as the Lord for­sooke him, and (2. Chro. 21.15.) he died a miserable death, his guts falling out of his belly, not all at once, but day by day, which was more grieuous. Ahazia his sonne was slaine (2. Chro. 22.9.) by Iehu in the field, and neuer any reuenged his blood. Ioash his sonne (2. Chron. 23.3.) was mightily preserued by Iehoiada the Priest from the hands of Athaliah. Yet when the Priest was dead (2. Chron. 24.78.) when the Prophets came to tell him he was a bused and misled by his Princes to idolatry, he caused them to be slaine in the temple, and himselfe (Vers. 25.) was afterward killed by his owne seruants. Amaziah his sonne fell to Idolatrie after a victory obtained of the Edomites, and (2. Chro. 25.27.) was traiterously slaine by his owne subiects. Azariah his sonne, (2. Chro. 26.21.) because he vsurped vpon the Priests office, was immediatly smitten with the hand of God, that he came to be a Leper, but some of those last Kings are not heere named by S. Matthew, because hee meant to make a proportionable and euen number that should consist on foureteenes. For Ahaz hee made all the altars like the altars of Damascus, and (2. King. 16.3.) made his owne sonne passe through the fire, according to the sacrifice and abhomination of the Heathen. Iehoiakim hee contemned the threatnings of the Lord, and caused the roule to be burnt (Ier. 36.23.) which Baruch had writ from the mouth of Ieremie; he was therefore buried like an Asse, (as was pro­phecied by Ieremie, 22.19.) euen drawne and cast foorth with­out the gates of Ierusalem. And for Zedechiah, hee imprisoned the Prophet Ieremie and contemned the Lord, therefore were his eies put out by the king of Babel, (Iere. 39.7.8.) and he bound in chaines, and led like a slaue into captiuity. Out of which obserue, that there is no priuiledge in the Princes chaire to keepe them from sinning, neither yet that the maiestie of their places can protect them from the Lords vengance:Vnderstand these words touching Christs de­scent legally, as Deu. 25.5.6. and pag. 8. line 29. but that if their hearts bee lifted vp against God, his hand shall fall vpon them to their distruction: for the grace of the Lord must season their palaces, else doe they stand but in slippery places. And though our Sauiour Christ vouchsafed to come out of the loines of such wicked Kings, it was not at all to giue an [...]e coun­tenance [Page 6]to their offences, or to embolden them in their sinnes, but onely to open the fountaine of mercy to vs, that wee may know he is able to sanctifie the vilest sinner.

Now for the third order, which is of them who were caried a­way into captiuity: note first the cause of the captiuity: second­ly, the cruelty of it: thirdly, the mercy of the Lord in their deli­uerance. For the first, which is the cause that Gods owne chil­dren, and them of the blood royall should be caried into slaue­ry, it is set downe (2. Chro. 36.12.) to be, first, for that the king rebelled against God, and humbled not himselfe before Ieremy the Lords Prophet. Secondly, for that both Priest and people trespassed wonderfully, set downe in two things principally. First, they polluted the house of the Lord with the abhomina­tions of the heathen. Secondly, they mocked and misused the messengers of the Lord, and despised his words, vntill the wrath of the Lord rose vp against them, and that there was no reme­die, but he was enforced to giue them to the bloud-thirsty Ba­bylonians. Wherein obserue, what a fearefull thing it is to fall into idolatrie; after our eies haue once beene opened; and how nothing prouokes the Lord so much, as the contempt of his em­bassage. For if hauing once seene the goodnesse and power of God, we decline from him, and lay holde on other helpes, and contemne the face and speech of his Ministers, whom he hath made acquainted with his secrets, and that wee waxe strong in our selues, we doe but as Vzziah did (2. Chron. 26.16.) lift vp our hearts to destruction, and force the Lord to take his cuppe of indignation in his hand, and to holde it as well to the mouth of the king as to the people: for where all conspire to worke mis­chiefe, all shall be ouerwhelmed with the same madnesse, as Ie­remy speaketh, chap. 25.18. For the second, which is the mise­rie they sustained being captiues, it is to be seene, first, in their vsage before they came to Babylon, set downe, 2. Chr. 36.17. they tooke both young and old, men and women, and though they fled to the Sanctuarie for succour, yet were they there stab­bed with daggers; they burnt the house of God, and tooke the precious vessels of it, to abuse in their superstition when they come to Babel. Now to see the temple on fire, and yong and [Page 7]old slaine without mercy, had beene enough to haue rent their hearts in peeces, to see the worship of God thus defaced, and themselues reserued but as an after pray to the enemy. But now secondly comming thither, namely, to Babel, to behold such grosie idolatry, and to heare such high reproches, as no doubt were giuen against the God of Israel, as,Psal. 137.3. Come sing a song to the God of Iuda that hath forsaken you, and, Beholde, heere be the people whom the Lord hath spued out; besides the bon­dage wherein themselues were kept; how could they but straine foorth teares of bloud, and send foorth deepe sighes from a mournfull spirit? Yea their case was so desperate and miserable, as (Ezech. 37.11.) their raising vp againe and restitution was made of the Lord as great a matter, and as hard as to put life in­to a company of dead bones: for their the Lord saith: These drie bones are the house of Israel, neither yet did this their capti­uity last but a while, but they were wintred and sommered there full 70. yeeres, as was foretold by the Prophet Ieremy, chap. 25.11. that they should be an astonishment, and serue the king of Babel so many yeeres. For the third, which is the Lords mercy in their deliuerance, they be the words of his owne mouth. For thy sake (O Israel) I will not doe it, for thou art filthy,Ezec. 36.22. but for my owne sake I will, that they may know I am able to doe it, and for Dauid my seruants sake, I will not vtterly put out the light of Israel.

Hence learne generally, that there is no nation so free, but the Lord may captiuate, and if they decline and leaue their first loue, the Lord may and will abandon them. For if any people might haue presumed, it was this, who had the promises, and a more peculiar presence of God then any nation vnder heauen, yet were they vile, and did stincke in his sight, for abusing his kindenesse, and setting at nought his Ministers. Howbeit, ne­uer were they more scorned then in these daies, wherein either men make themselues deafe that they will not heare, or heare, but there is a noise of vanity higher and louder in their eares. Heere then is the same cause of captiuity, why should wee not feare the same iudgement? We see it is our selues can doe vs the greatest hurt: for when wee once giue our selues ouer to loose­nesse [Page 8]of life, and to distaste the word, the Lord then disarmes vs both of policie and strength, that euen a weake enemy may soone surprize vs. Let therefore euery man amend one, albeit these times bee so mischieuous, as it is to be feared lest many of vs be as willing to returne to Babylon for religion, as euer were the Is­raelites to come foorth.

Secondly, obserue the cursed and hard-harted disposition of the enemies of God, that they thinke no torment nor cruelty too exquisite nor too sharpe for his people: for Zedechia and Ahab did the King of Babel burne in the fire, Ier. 29.22. and the rest were slaues to him and his sonnes, 2. Chro. 36.20. With which malice the diuell hath poisoned and filled their hearts, because they cannot be auenged of the Lord himselfe, for euen at him doe the proud Nimrods of the world point their fingers,Gen. 11.4. and against him doe they lay their siege to plucke him out of his seate: for the Babylonians were more fierce to the Israelites then to any other whom they subdued, onely because they were the chosen and beloued of the Lord. Lastly, obserue in their deliuery the compassion of the Almighty, that he will not be an­gry for euer; and the truth of his promise, that he will at the length visite his people in mercy, when they thinke the clouds so thicke, as they cannot be ouerblowne: for now when Israel was euen rent to ragges, he harboured (Ier. 29.11.) the thoughts of peace and not of trouble, and gaue them an end of their fain­ting hope, euen a mighty deliuerance by the hand of Cyrus king of Persia, 2. Chro. 36.22.

Where it is said, Iechonias begat Salathiel, obserue, that Sa­lathiel was not his naturall sonne, but ouely succeeded him in the kingdome by legall succession as next heire, for Iechonias had no sonnes, but the house of Salomon ended with him, as appeareth Ier. 22.30. Write this man (that is Iechomas) desti­tute of children. So also Ezec. 21.26.27. the Lord speaking of Salomon, I will ouerturne (saith he, repeating it thrice) the dia­deme of this king, and neuer shall any out of his loines weare it, vntill he come whose right it is, (that is, the Messias) and I will giue it him. To prooue also that Salomons line must cease, and that Christ must not come of him lineally, appeareth by the [Page 9]prophesie of Isaiah: 2. King. 20.18. that there should not one bee left of the house of Iehoiakim: which could not be so, vnlesse the line of Sa­lomon were vtterly extinguished: and for Salathiel, he came of Nathan the second brother, as Saint Luke setteth it downe, chap. 3.31. which nothing disagreeth from this of Saint Matthew, for he was but to shew the line of the Kings, and not naturally of whom Christ came, but whom hee should succeed in the king­dome. Where note the wonderfull prouidence of God, that Sa­lomon who had so many wiues and children, hath not now any left to sit vpon the throne, to teach vs that Salomon was to bee punished for his many wiues: so as the Lord would not haue Christ to come of him naturally, but of his yonger brother. Whereby all nobility may bee swallowed vp in the glory of the Lords progeny and generation that drowneth all nobility: that since Salomon in all his glory wanteth naturall heires, that they stand not vpon these outward shewes and dignities, but seeke to continue their posterity, by liuing in a cleane and holy course of life: for the Lord, will wash away the vnholy seede, and serape out their names from vnder heauen, that seeke to establish their house in filthinesse, and to pollute the mariage bed.

Further, in that Christ is said to come of Ioseph the poore Carpenter: heerein are the ancient Prophecies fulfilled, (Esay 53.2.) that Christ should come and no man regard him, and that he should grow vp as a roote out of the drie ground with­out forme or beauty, and as Esay 11.1. that the should come as a rod out of the stocke of Ishai the Yeoman, 1. Sam. 16.3. where­by we obserue, that when things are most desperate, then the Lord recouereth them: and now when the kingdome was come to a poore Carpenter, then Christ was borne, to teach vs, that in the greatest exigents and extremities, we must neuer distrust, nor seeke to extricate our selues out of any sorrow the Lord hath brought vs to, but still to waite vpon him: for as Dauid saith, Psalm. 32.7. The Lord is our secret place, that is, he hath ma­ny priuie deliuerances wee know not of: and (as Psalm. 4.3.) will strengthen vs vpon the bed of sorrow, as he did Dauid, who when Saul with his armie was euen at his heeles, and hee no doubt much anguished, yet the Lord had his secret deliuerance [Page 10]for him, and turned Saul on the sudden another way, 1. Sam. 23.27. Euen so heere, when it had beene night with the Israelites a long time, and that their enimies thought they should neuer re­couer their sight againe, then ariseth Christ like they day-starre, and restoreth the beauty of their kingdome to greater glory then before: let vs therefore waite with Simeon for the saluation that shall come.

Now remaineth to shew the difference in the recital of Christs pedegree by Saint Matthew, and that of Saint Luke chap. 3.23. and it standeth in three points: first, Mathew doeth descend from the first to the last, from Abraham to Ioseph; Luke ascen­deth from the last to the first, from Ioseph to Abraham. Second­ly, Mathew was to fetch his pedegree so as he might proue him to be the Messias of the Iewes, and to come directly from the feed of Abraham: Luke deriueth him not onely from Abraham, but from Adam, that he might shew him to be the Sauiour, not onely of the Iewes, but also of the Gentiles, and to be that seed of the woman promised Gen. 3.15. Thirdly, S. Mathew shew­eth his royall line, and that he was rightly interessed in the king­dome: S. Luke setteh downe the naturall line of him, of whom he came according to the flesh: So that vnderstand, whereas all the light of Salomon was extinguished in Iechonias, all the rest that followed were not the naturall posterity of Salomon, but such as succeeded him legally in the kingdome, so as Saint Mathew in following his purpose could not set downe his naturall descent: S. Luke brings him from Nathan, to proue he came from Adam: and howsoeuer there be some contrariety whether he came natu­rally from Salomon or no, yet it is certaine hee came naturally from Dauid, which sufficeth.

NOW followeth the manner of the birth of our Sauiour Christ, wherein consider two parts: 1 first, the matter generallie propounded: 2 secondly, the large nar­ration of the particular circumstances to the end of the Chapter, which bee three: 1 First, what occasion was giuen to Ioseph to suspect his wife, and how hee commanded his heart to thinke the best of it, because it might bee shee was with child before ma­riage, and then it was no adultery, so as hee would not prose­cute the matter too farre to her infamy: 2 Secondly, the satisfa­ction which Ioseph receiueth, and the information giuen him extraordinarily by an Angell of the whole matter how it was wrought:3 Thirdly is declared his obedience after the satisfacti­on receiued, & after his iudgement was reformed in these words, He tooke her againe. 1 In the first, consider first of this point heere [Page 12]named, that Mary was betrothed, whereby we may vnderstand that there be two degrees of mariage: the first, betrothing: the second, the perfecting and confirmation of it; and these two we haue, commanded by the law of God, commended to vs by example, and iustified by the law of nature. For the first, we may see Deu. 24.5. that the man betrothed was priuiledged from war-fare the first yeere, that they might know one anothers conditions; and Deu. 22.23.25. he was to be stoned that should force and abuse a betrothed woman. For example we haue this of Christ, which may serue for all, that he was borne of such a woman as was betrothed before mariage: for the law of nature it may suffise, in that all the heathen make mention of betrothing before mariage by way of commendation; for since mariage is such an obligation as bindeth so strongly, not to bee dissol­ued, it is reason and conuenient there should bee a time be­tweene the mentioning and the perfecting of the contract, that if any occasion should happen in the meane time, the bond might not be made. The equitie also concerning Christianitie is great in this respect, to the end there might bee a stay of im­moderate lust, which men would brutishlie runne into, if pre­sently vpon the contract made they might company together: therefore that there may bee as it were a bridle layed vpon our lust, it is good wee rush not suddenly into the mariage bed, but by this distance of time betweene betrothing and marrying, that wee learne to tame and take off the edge of our inordinate desires.

Further obserue, that it is not lawfull for any man to vse his wife barely contracted, for Ioseph and Mary came not together when they were onely betrothed: by which example wee haue the chastity of our vessels recommended to vs, that wee inter­meddle not before the Lord hath layed open the bed vnto vs, that is, before shee bee giuen vnto vs by Gods instrument the Minister,Gen. 2.22. euen as Eue was giuen by God himselfe to Adam: for the institution of mariage being partlie to beget sonnes and daughters for the Lord, wee must not dare to venture or breake into any vnsanctified course, because the Lord cannot blesse what his mouth hath cursed. What shall wee say then to the [Page 13]fleshly and brutish generation of the world, who will be kept within no limits, but like beasts doe range after their owne ap­petites, and as if there were no distinction of bodies, nor ex­pectation of blessing, nor feare of punishment, doe neither make the Lord acquainted with their match, nor rest them­selues in his ordinance, but doe scale as it were the walles, and cut asunder the lists wherein God hath set them, passing by their wiues to other women? Surely as such men can hope for nothing els but that their posterity shall inherite the winde, as Iob speaketh: so may they looke for nothing surer, but that themselues shall fall in their owne vncleannesse without great repentance.

Further, in that Christ was conceiued after espousals, but not borne till the mariage was consummate; we learne, that as God honored this estate in Paradise with his owne presence, so hath the Lord Iesus sanctified it with his owne birth: for howsoeuer a betrothed wife was not to be accompanied with, Deuter. 22.23. yet she was a wife. We must therefore correct our selues, not to thinke meanely or basely of the estate of mariage, there being no such fountaine of earthly comfort set open vnto man as this is, whether we respect societie or poste­ritie, and therefore fitly hath the Apostle to the Hebr. chap. 13.1. termed it honorable among all, as a blessing equally di­stributed vnto all.

Againe obserue in that Marie is said to be with childe, that there was iust cause for Ioseph to suspect her, yet marke what counsell he tooke to make the best of the worst: he was loth to put her away because he was iust, & he is said to be iust in two respects; first, because he abhorred to take her to wife whom he suspected to be a whore: where we learne, that Iosephs iu­stice did not consist in a base reputation of this maner of fil­thinesse, but in a detestation of it, for it is the basest mind that can be to marrie a woman that hath beene abused; and by this example it appeareth, that he that doth tolerate the vnchasti­tie of his wife, is himselfe heerein culpable of bawdery. Se­condly, his iustice regardeth this, that being doubtfull, before apparent proofe he construeth a doubtfull action at the best, [Page 14]namely that she was gotten with childe before the espousals, and then he would not mary her, as by the law he might haue done, and after haue put her to death, Deu. 22.21. if she could not haue shewed the tokens of her virginity but he would haue put her away priuily, and resigned his interest to him who (as he suspected) had abused her. Wherein we learne, that iust men are to take all things at the best, and not to seeke occasi­ons of others hurt, or meanes to wreake their malice on them that haue in sort abused them: for loue must couer, and religi­on must passe by offences. If Nabal be so churlish as to deny refreshing to our seruants, 1. Sam. 25.10. we may not be so im­patient as Dauid to vow their destruction, but with the milde­nesse of Abigael we must leaue them to the Lord. A patterne of this also we haue in Ioseph of Egypt, who though he was sold by his brethren in the depth of their malice, yet neuer vpbrai­ded them with their fault, but gently passed by it, & freely for­gaue it, accounting it as the hand of God that had sent him thi­ther, Gen. 45.8. And this indeed ought to be the affectiō of all Gods children,Gal. 6.1. not to blaze, but as as S. Paul speaketh, to sup­port one another in their infirmities, and not to shame them when the actiō committed may in some sort be wel construed.

Further obserue, that this example of Iosephs in making the best of his wiues honesty, is no warrant for husbands to keepe their wiues that may publikely be conuinced of adultery, but they may safely releeue themselues by the law of the Magi­strate, so as their end in prosecuting the matter be not to de­fame them but to reforme them: for the sword is a notable meanes, to bring vs to repentance. And though Ioseph com­plaineth not, it doeth not prooue that others should be silent, for the cause is diuers. First, Ioseph seeing her defloured did ab­hor to accompany with her: Secondly, knowing her great piety and singular modesty, he wondred how it came: he could not accuse her for an adulteresse, for it might be the act was done before they were betrothed. Now in this perplexity he staieth his thoughts, and recommendeth it to God, and so this was of a matter altogether doubtfull, therefore not like to that where she is publikely conuinced of such shameles filthines. Againe, [Page 15]in this of Iosephs the whole case was extraordinary, and the Lord had the full stroke in it, for he suffered Ioseph to be abused by the errour of his iudgment, and restrained Mary from spea­king one word to her husband how all this matter was wroght; whereas he louing her to entirely, and being fully perswaded of her piety, and thereby halfe induced not to make suspition of her chastity, he would haue rested contented with her rela­tion, but the Lord stopped her mouth, that as this action pro­ceeded immediatly from God, so Ioseph should be satisfied on­ly by the oracle of God: and therefore this is not to be match­ed & resembled to that where women shamelesly breake then vow which they made to God and man, as we may see 1. Cor. 6.15. & Mal. 2.14. where the Prophet bringeth in the Lord as a witnesse betweene man and wife, and vrgeth this as a rea­son why the one should not trespasse against the other, because out of the abundance of his spirit he hath made them one.

Now for the second part, which is the satisfaction Ioseph re­ceiued, and the meanes whereby his thoughts were appeased while hee was musing of this euent, we must consider three points: first, what messenger God dispatcheth, namely an An­gell: secondly, at what time; when he was euen vpon the reso­lutiō to haue put her away: thirdly, what message was brought while he was thus reasoning with himselfe, and was anguished with blinde discourses; which containeth seuerall parts: first, that which is set downe in the very first words, as much as to say, as, Thou hast not done amisseto take such a moderate course in this matter, but feare not, she is a virgin: Secondly a confirmation of this; That which is in her is of the holy Ghost: Thirdly, he declareth the blessed condition of the child, fore­prophesying of this name: Fourthly, a reason of his name; He shall saue his people: Fiftly, because the Angel know Ioseph pre­possessed with preindice, and therefore yet there might rest some scruple in his mind, he allegeth an ancient record of the Prophet Esay, 6.7.14. written 800. yeres before, which expres­sed as much as the Angel now told him, & by this testimonie concurring with his speech he doth absolutely resolue him: for an angel speaking according to scripture is not to be doubted.

For the first, the messenger that is dispatched from the hea­uenly palace, being so excellent as an Angel, let vs learne to be caried into an admiration of the Lords loue, that the Angels elect shal be messengers & ministers for his chosen. Hereupon Dauid (Psa. 8.4.) being confounded with the Lords goodnes breaketh forth saying, O Lord what is man that thou shouldest be so mindfull of him, and shouldest thus exalt him, for thou hast made him little lower then God: not that the Angels in themselues are baser in nature & condition then we: for as it is Esa: 6, 2. as they haue two wings to hide their face from the glorie of God, so haue they two wings to hide their feet, because we cannot be­hold them in their excellencie: for the seruice they do, is not to vs for our owne sakes, but they do it as to Christ their head, as is prefigured by Iacobs ladder (Gen. 28.13.) wheron the An­gels ascended and descended:Ioh. 1.51. this ladder being Christ, and Christ vouchsaffing vs this honour to sit with him at his table, the Angels minister to vs as owing all dutie to him. Now this ministerie of Angels is so deputed as euery particular member elect, hath not one but many continually attendant on him, as Psal. 91.11. Hee hath giuen his Angels charge to beare vs in their armes, lest we should dash our feet to hurt them; not that the Lord is vnable to rescue vs, or insufficient to support vs from any danger, but he doth it onely to prouide a remedie for our infidelitie, who must euer bee held as it were by the hand,Mat. 14.20. or else we crie with Peter in the least temptation, Lord helpe vs we perish. Euen as a man desiring safe conduct out of the realme, should receiue of the Prince not onely his letters, but his royall guard to wait vpon him: which were a matter ex abundanti, that by this meanes he could no way doubt of quiet passage: so lest we should distrust the Lord, or bee too much confounded with his maiestie, hee hasteneth to helpe vs by more familiar meanes, and hath giuen vs as it were his royall name to guard vs, that we may be sure, as Sathan hath manie waies, and laieth many snares to entrap and to hurt vs, so hath the Lord pitched his tents about vs, and compassed vs with fenced souldiers to preserue vs safe. Heereupon it is, that the Angels are called fierie in two respects: First, because they [Page] [...] [Page] [...] [Page 19]may stay vs in all our weakenesse, and cherish vs in all infirmities, to esteeme him as our rocke, and the truth of his word as a most stable tower that cannot totter: hauing this warrant from him­selfe in this place to vrge him with his word and promise of deli­uerance, who as he faithfully performed it to Dauid, so will he gratiously remember vs, euen when we are most tossed in tribu­lation, and in the least hope.

Feare not to take Mary to thy wife.

This is the first part of the message: where the Iesuites ob­serue, that Mary was Iosephs true wife, yet he knew her not; so as (say they) there may be true mariage, where notwithstanding the parties vow to liue in continency. We answer, it was true in this example: but this particular is not to be giuen in precept, be­cause though it be commanded in this singular person of Ioseph, yet we finde no warrant for it in any generall place or comman­dement set downe in the Scripture. Wee must therefore know, that the Saints of God are not to bee followed in two things. First, in their infirmities, as wee may not lie with Rahab, Iosh. 2.4. Gen. 26.7. &c. Exod. 34.28. Mat. 14.29. 2. King 1.10. nor dissemble with Rebecca. Secondly, in their personall and mira­culous works, as Moses in fasting forty daies, Peter in walk­ing on the Sea, Eliah in calling fire from heauen, nor Ioseph heere in a parpetuall separation from his wife: for this example was altogether extraordinary, and what flesh and blood durst touch that vessell the Lord by his spirit had taken vp for himselfe? Otherwise that mariage cannot bee lawfull, where the parties meane to separate themselues continually; for as S. Paul saith, 1. Cor. 7.5. man and wife may not defraud one another, ex­cept it be, first, by consent: secondly, but for a time, otherwise (as 1. Pet. 3.7.) they must dwell as heires together of the grace of life.

Secondly, the Iesuites note this, that where Christ vouchsa­sed to be borne in mariage, yet of a Virgin, that in this he ho­noured both, but principally Virginity. We answer, that ma­riagein it owne nature is better then virginity: for God in the first creation (Gen. 2.18.) saw, it was not good for man to be a­lone, but euen in his innocency, that he should haue the wo­man as a helpe before him. And therefore Saint Paul (1. Cor. 7.26.) [Page 20]is not to be vnderstood, as enioyning virginity to any, or as commending it before mariage, but onely as perswading and praising it for the necessity of those times that were so trouble­some, as the Church of God could scarse finde rest in any place: and therfore such as had no families were more free & readier for the seruice of God: otherwise, continency is not better as a bet­ter ordinance of God: but the betternesse of that came in by the disorder sinne hath brought in, because mariage is clogged with so many cares, as distracteth the minde much from religi­ous exercises, and men in their single estate be more emptied of cares, and so more vacant for praier and other holy duties. And where they say, that virginity in mariage is better then society in mariage, it is an accursed speech, this example of Iosephs on­ly excepted: for it is a plant growing onely in this garden, in respect the wombe of the Virgin was the bed of the Lord Iesus: and yet if their owne speech bee true, that virginity in mariage be better then virginity out of mariage, it were good for their Priests and Nunnes to mary.

In that it is said, Feare not, obserue, that all our security from feare standeth on the Lords word, for flesh and blood a­uailed Ioseph nothing at all, neither could his owne iudgement leade him to any stable comfort, till the mouth of God had sent it. Howbeit, we see the blind boldnesse of the diuell, who (Gen. 3.4.5.) would needes take vpon him to rid our first parents from all feare in their breach of Gods commandement: but we haue found him a lier and the Lord true from the beginning; let vs therefore qualifie our selues according to his prescript, to tremble when he bids vs feare, and to runne on reioycing when he saith, Feare not: for he hath alwaies the tempering of the cup. And in that there is a reason added why Ioseph should not feare, we may beholde the tendernesse of the Lords compassion to­wards his children, who will not onely haue them to stay vpon the maiesty of his commandement, but in reliefe of their infir­mities will giue them a reason of it, that comprehending it in their iudgements, they may the more safely lay hold on it. Euen as our Sauiour Christ (Luk. 12.32.) comforteth his disciples, and armeth them against the troubles to come, saying: Feare [Page 21]not. Why? for your Father will giue you a kingdome, the power and yet the comfort of the commandement resting vpon the rea­son of it, in this sort: Those that haue a kingdome prepared for them, neede not to feare: but such are you, therefore away with feare.

Out of the reason it selfe, namely: That which is conceiued of her, is of the holy Ghost, we note, that his humanity was so sancti­fied, that euen from the moment of Christs conception, there was a setting apart of that nature from all vncleannesse: so as Christ was borne the Sonne of God: for Christ-man was neuer adopted to be the Sonne of God: for adoption presupposeth wrath; but his manhood was personally euen at the first vnited to the Godhead, and was no person of it selfe, as shall appeare afterward.

Now the third thing Ioseph was enformed of by the Angell, was to name him Iesus: with a reason of the name. Wherein consider two points: first, from what he shall saue: from sinnes. Secondly, whom he shall saue: his people; and these be very few, as himselfe saith, Luk. 12.32. Mine is a little flocke. For the first, in sinne consider these three things: first, the disobedience to the law: secondly, the originall corruption: thirdly, the con­demnation for this corruption and disobedience. The first of these is double, either in breaking the law, or not fulfilling it: the second is the originall cause of this disobedience, which is the euill inclinations of our heart, and our corrupt affections: and the third is the punishment of this disobedience, namely, hell fire. These be three running sores, satisfied and cured by three running streames in Christ: for our rebellion to the law is satisfied in Christ, who not onely paied for that wee had bro­ken, but actually fulfilled euery point of it. For the second, which is our originall corruption, wee haue the holinesse and sanctification of his nature, who was euer seperate from all vn­cleannesse, so as in Christ wee are better then Adam was in his first estate: for though hee was made good, yet it was change­ably good; but wee in Christ are absolutely good, and as the stoutest mountaines that cannot be stirred. For the third, wee haue Christ by his passion to deliuer vs from condemnation; [Page 22]euen as in the sacrifice vnder the law, the bloud of the innocent beast was shed for him that had sinned, to lay before his face the punishment he had deserued,Leuit. 16.15. that so worthily his throat might haue beene cut, and more iustly then was the throat of the beast: so we by the shedding of Christs most innocent blood, are pur­ged from the guilt of our sinne. And as by the beholding onely of the Brasen Serpent lifted vp in the wildernesse,Numb. 21 9. as many as looked vpon it, were made whole: so we hauing our eies an­nointed with the eie-salue of the holy Ghost, that wee can be­hold the Lord Iesus exalted on the crosse, shall be freed from all the firy stings of Sathan, wherewith hee had stung vs to dam­nation.

For the second, whom he shall saue: obserue, not all, but his people. Therefore they deceiue themselues that thinke Christ died for all men: for there are but two parts of his priesthood: the first, to supplicate or to pray: the second, to sacrifie: Now it is certaine he neuer sacrificed for them for whom he neuer sup­plicated: and Iohn 17.9. he excludes the world out of his praier, therefore for the world hee neuer died; but hee praied onely for beleeuers, and that they might be sanctified, that is, set apart wholly for Gods seruice, the word (sanctified) being a metaphor or borowed speech taken form the Temple, wherein the first fruites, the flesh, the garments, the vessels and all things else were holy, so called because none might vse them to worldly purposes. So as if we will be his people, we must keepe our selues onely for one husband the Lord Iesus, and like a iewell peere­lesse, as if we were peculiarly laied vp for him, as S. Paul spea­keth Tit. 2.14. And he that cannot assure his soule of this, for him Christ neuer died: for if we be Temples; onely to set vp in them the idols of our affections, Christ neuer dwelleth there. Now euery man will assume to himselfe to bee a Christian. If a woman that had two children should sweare shee were a maide, or he that had the plague should say and face vs downe he were sound, or one reeling in the chanell that he were sober, would they not be spectacles of shame to all that saw and heard them? And for an vnseemely and filthy liuer to challenge this ho­nour to bee caried in Christs bosome, and to be remembred [Page 23]to his Father in his praiers, and to apportion part of Christs death to himselfe, is as absurd as the other, and this his fained repentance shall leade him but into a fained hope against the lat­ter day which will deceiue him. For such kinde of boasters bee they, spoken of Prouerb. 30.12. that are pure in their owne eies, and yet they be not washed from their filthinesse, that is, that are as filthy in their soules as is his body that lieth in his owne excrement. Can out of thornes come grapes? or can a sinfull wretch be a sober liuer? It is certaine, there is no saluation with­out faith, no faith without repentance, no repentance without amendment of life; nor any amendment without forsaking of sinne: the conclusion whereof is, that no euill liuer hath part in Christs passion, but the markes of Gods vengance are yet vpon thee, and thou venturest thy saluation peremptorily by deferring thy repentance: for what knowest thou whether to morrow shall euer come? Dally not therefore thus with God, till the diuell take thee in the lurch: for as Christ came to saue vs from the damnation of sin, so also to free vs from the dominion of sinne; and as to destroy the diuell, so likewise to destroy the workes of the diuell. And as none shall be saued by the law,1. Iohn 3.8. without ful­filling the law, so none shall bee saued by the Gospell but such, who as God hath couenanted with them to remit their sinnes, so haue they couenanted with him to amend their liues. It is therfore an intolerable absurdity for them that being slaues to sinne, doe notwithstanding vaunt themselues to be the seruants of God, and who being as prophane as Esau, and haue solde their birth-right,Gen. 25.33. Math. 25.26. will yet claime their birth-right, when they haue no more interest then the dogges in the bread of Chil­dren.

THIS is the fift thing formerly pointed at, that this testimony of the Prophet is alleaged for the further confirmation of Ioseph, and his better incouragement in this matter; that if hee should not rest in the maiesty of the Angell for the truth of the message, yet that he should not thinke that strange which was recorded so long before. Where­in consider, first what cause the Prophet had to speake this. It may be gathered out of Esay chap. 7. where the king of Iuda be­ing cast into feare of the ouerthrow of his kingdome, by the com­bination and ioyning together of the two armies of Syria and Is­rael, thinking it impossible to be rescued from their strength, the Prophet Esay was sent to offer him a signe in that consterna­tion and trouble of his minde, either in the depth beneath or in the height aboue, that thereby he might be a certained the Lord would deliuer Ierusalem from that army: the King measuring all by policy, refuseth to aske any particular signe; whereupon the Prophet seeing this, descended to the generall signe, the coue­nant made Gen. 3. that the seed of the woman should breake the serpents head, that is, not onely performe a temporary deliue­rance, [Page 25]but an euerlasting freedome from the siege of Sathan; and this couenant was especially made to Abraham. Now the Pro­phet speaketh to him by way of exprobration in this sort: How canst thou, O King, mistrust this small matter, and that the pow­er of the Lord is not able to performe this, since he hath promi­sed to doe the other, which is farre greater?

Hence generally learne, how excellent and needfull a thing it is to be acquainted and familiar with the Scripture, which is as the store-house of comfort when wee bee distressed, and a guide to direct our thoughts when they bee distracted. For if Ioseph had well compared the times spoken of by the Prophets, and had called to minde this speech of Esay heere mentioned, it might much haue staied him in his perplexed discourse with himselfe, the Angell himselfe intimating so much in alleaging the prophecy and yet concealing the Prophets name, as a thing that Ioseph could not be vnmindefull of. And this indeed is the duty, and ought not to be the labour of euery trembling Christi­an; to lodge as it were with the booke of God in their bosome; and with the Noble-men of Beraea (Act. 17.11.) to receiue the word with readinesse, and to search the Scriptures daily, which is the garden of the Lord, where runneth the riuer of wisedome to resolue all doubts, and where is to be had the oile that softeneth all our afflictions.

Now in the testimony it selfe heere alleaged, consider two things: first, the person that should beare, a virgine: secondly, the person that should be brought foorth, Emmanuell, consub­stantiall with vs in nature: for both these the Prophet beginneth with a word of wonder (Behold) as of a miracle neuer performed but once. If it be asked, how it was possible a virgine should con­ceiue, we must beleeue it was so, and rest in this, nothing to bee impossible with God, Mat. 19.26. For as it was possible at the first to make a woman out of a man without the helpe of a wo­man, as wee may see in the first creation, Gen. 2.22. so was it possible for him in this new creation to make a man out of a woman without the helpe of a man. Which was done to this end, because if there should haue beene any corruption of the seed of man in Christ, he could not haue sanctified others. Con­cerning [Page 26]the person that should be brought forth, it is Emmanuel, the same that Iesus, and they both imply one thing: for he that is Emmanuel is God with vs, as Iesus is God sauing vs. Now he is God with vs many waies: and albeit in the Arke vnder the law, the Lord was alway speaking through the Cherubins, insomuch as the very enemies of God, the Philistims (1. Sam. 4.7.) could say when the Arke came, that the God of Israel came: and therefore cried, woe vnto vs; yet is he farre neerer with vs, name­ly, in such a spirituall manner as the Prophet speakes heere, a God not onely present and fauourable to vs, but connaturall to vs, and vpon which did depend all the graces of God formerly giuen to his Church. Therefore if Moses did say in admiration of the Lords goodnesse: (Deuter. 4.7.) Looke if euer the like came to passe, that God from heauen should speake vnto his peo­ple, and shew his glory so to appeare on earth: much more may we breake foorth into the like astonishment, to whom God is come so neere, as to be of the same nature with vs, and to speake vnto vs, not in the publication of the killing law, but in the ma­nifestation of the quickening Gospell, whereby we may receiue comfort in the deepest dangers, that gathering our selues vnder his wings, and seeking rest and refreshing at his hands, he will first giue vs a generall charter of grace for the pardon of out sins. And because pardon of our sinne will not saue vs from hell, but our iudgement shall be iust, vnlesse we yeeld full obedience to the law, hee will secondly impute and lay all his obedience and righteousnesse vpon vs, so as in him we shall fulfill it. And yet because we are still sinners, as carying about vs the orignall vn­cleanenesse we brought with vs,Ephes. 5.30. the third rest he will giue vs, is so to sanctifie vs, as we shall be bone of his bone, and flesh of his flesh; not that we are absolutely sanctified in this life, but that that which this our Christ brings vs is al-sufficient to saluation. And being sure of this, we need not to be dismaide, for the wa­ters of trouble are but a bath to cleanse and purge vs from those corruptions we gather by walking in this dirty world.

Further, let vs consider heere, why it was necessary, that he that should be Iesus should also be Emmanuel: first, it was necessa­ry he should be the Emmanuel, that is, the strong God: for when [Page 27]wee were all enwrapped in sinne, and shut vp vnder death, then was there neede of remedy. And what shall that be? Mercy? No, God is iust, and we hauing smitten his Maiesty by our sinne, must bee smitten againe by his punishment. Shall it then be iu­stice? No: for we haue need of mercy. Heere so to be mercifull as not to disanull his iustice, and so to be iust, as not to forget his mercy, and to make a way both to appease his wrath, that his iustice might be satisfied, and yet so to appease it, as his mer­cie might be magnified in forgiuing, there must needes come a mediation: and if all the world should be offered to God for sa­tisfaction, it is nothing: for it is his owne, the worke of his owne hands. If Angels should step in before the Lord, it were nothing, for they are engaged to him for their creation; and being but temporally good, they cannot satisfie for an infinite sinne: how­beit, he that must satisfie must bee infinit, to suffer infinite pu­nishment for an infinite sinne, committed against an infinite Ma­iesty, therefore he must be God; he must be also Emmanuel with vs: for how can there bee satisfaction for our apostasie, but by humility? nor procurement of life, but by death? Now when God comes to obey, hee must needes bee humbled, and when he comes to deserue, hee must needes serue, which God alone cannot doe and when he comes to die, he must needes be mor­tall, which God cannot be. Therefore hee was man to be him­selfe bond, God to free others; man to become weake, and God to vanquish; man to become mortall, and God to triumph ouer death. The situation also of the Ladder spoken of, Gen. 28.12. is an euident demonstration of the two natures of this Emma­nuel, for the word must bee vnderstood of the second person in the Trinity. By the foot to satisfie his Fathers wrath, as being of our nature, that he might stand close to Iacobs loines and to his Church militant; and by the top to expresse his diuinity, which toucheth the seate, and reacheth to the bosome of God, that he might in time bring thither his Church triumphant. Now euery ladder is a Medium or meane, whereby weascend to some place that otherwise we could not reach vnto, which this Emmanuel is to vs; for wee being euill debters, and God a seuere creditor,Colos. 2.14 Christ is the meane to cancell this debt, and to set it on his owne [Page 28]score: and we being ignoant clyents, and God a skilfull Iudge not able to vnderstand our tale, Christ must be our aduocate, (1. Ioh. 2.1.) to pleade our cause for vs. And as betweene God and vs, so betweene the diuell and vs he is a mediator: for he ca­steth fierie darts against vs, which we onely driue backe by the shield of faith in Christ, Ephes. 6.11.

Further, in the word Emmanuel, obserue three things: first, the truth and verity of the subsistance of both these natures in Christ: secondly, the reall distinction of them: thirdly, the personall vnion of them. And these three points wisely and soberly weigh­ed, doe confute those foure maine heresies risen heeretofore in the Church, concerning this great mystery.

For the first; that there be two natures in Christ, is plainely expressed by Saint Paul, Rom. 9.5. First, he was according to the flesh of the seed of the Iewes: secondly, he is God ouer all, blessed for euer. And Esa. 9.6. A child is borne, and his name shall be the mighty God. Heere then first is confuted the heresie of Martian, who said, Christ was God but not man; but had one­ly an heauenly body of an imaginary substance, and alleageth Phil. 2.7. for his ground, where it is said, he was made like vn­to men, and was found in shape as a man; therefore no man in­deed. By the same reason he might haue concluded aswell, hee had not beene God: for in the same place (vers. 16.) it is said, he was in forma Dei, in the forme of God. But the Apostle there fully proueth his humanity (vers. 8.) by his obedience to the death of the Crosse: for if he had not taken true flesh, he could not haue died, nor yet haue satisfied for our sinnes. And Gal. 3.16. it is said, the promises were made to Abraham and to his seed, which seed is Christ: and Gal. 4.4. When the fulnesse of time was come, God sent his Sonne made of a woman: which pro­ueth, that he was truely man. Secondly, heere is confuted the heresie of Arius, who denieth the diuinity of Christ, and saith, that onely in his humaine nature hee had participated vnto him some diuine thing, and some heauenly vertue. For as wee see heere he must be Iehouah, not an inferiour God, or a God by participation of some diuine excellency, but he must be Deus ex seipso, filius à Patre, a God of himselfe, a Sonne by reference to [Page 29]his Father. And so much is expressed by S. Paul, Rom. 9.5. for when he saith, hee was borne of the Iewes according to his flesh, he implieth, he had somewhat else he had not of them, set downe in the words following: Who is God, blessed for euer: which word (God) howsoeuer in the Scripture it be taken essen­tially and personally: essentially when it signifieth the whole Trinity absolutely: as Thou shalt worship the Lord thy God onely, and Act. 4.19. It is better to obey God then man: yet in this place it is spoken personally of the Sonne, as it is also 1. Tim. 3.16: God is manifested in the flesh. Now there be foure arguments, to proue Christ God equall to the Father and to be Iehouah coe­ternall in the Godhead as the Father: first, by the property of of his person: secondly, by the property of his essence: thirdly, by the power of his diuine workes: and fourthly, by the diuine worship that is due vnto him. For the first, hee is proued to be God by his generation, for he was begotten of God: whereby is vnderstood, that he was of the same substance with God, euen as hee that is begotten of a man is a man: and therefore hee is called the proper Sonne of God, which he is not as he was con­ceiued of the holy Ghost; for then Mary hath a part as he was borne of her. And this is proued by the Scripture, that when we call him the Sonne of God, wee vnderstand that he is God as his Father is, Iohn 10.20. I and my Father are all one: and Ioh. 5.17. I worke the same works and after the same manner that my Father doeth: meaning that he was God as well as he. And so the Iewes vnderstood him speaking in their language, which made them goe about to kil him. For the second, it is proued he is God by the property of his essence, which standeth in these foure things: first, eternity: secondly, infinity to be in all places: thirdly, by his knowledge of all things: fourthly, by his omni­potency. For the first, that he is from all times, is proued Reu. 1.17. I am that first and that last, spoken by Christ himselfe: and lest this should haue beene vnderstood of the futher, he saith, ver. 18. and am aliue, but I was dead. For the second, which is his infinity, it is said in Ieremy, that God filleth all places: and Psalm. 139.7. Whither shall I flie from thy presence? If I goe into heauen, thou art there, if into the deepe, thou art there also. And Christ [Page 30]saith of himselfe, Iohn 3.13. hee being on the earth, No man as­cendeth vp to heauen but he that came downe from heauen, that sonne of man which is in heauen: and in an other place he saith, Where two or three be gathered together in my name, I will be in the midst of them. Math. 18.20. For the third, which is his knowledge of all things, Reu. 2.18. it is said that the Sonne of God hath eies like a flame of fire:Ioh. 2.24.25. Math. 9.4. and verse 23. All Churches shall know that I am the searcher of the reines and hearts: and in another place it is said, hee durst not trust the Iewes because hee knew their hearts. For the fourth, which is his omnipotency, it is proued by sundry examples in the Scripture, that hee was able to raise vp the dead by his owne vertue: and Iohn 5.17. he doeth the same works which his Father doeth: and Phil. 3.21. Christ shall raise vp our bodies by the same power whereby he subdueth all things. For the third, which is the power of his diuine workes, as himselfe saith, Iohn 5.17. I doe the same workes my Father doth: all which are of three sorts: the first, concerning the creation: the second, of miracles extraordinary: the third, that tend to the saluation of his church. For the first of these it is said, Iohn 1.3. by him all things were made and nothing was made without him: and Col. 1.15.16.17. he is the inuisible forme of the father. for whom and by whom all things were created, and in him all things doe consist And likewise for sustaining them being made, we haue Heb. 1.3. He beareth vp all things by his mighty word. For the second, that is for miracles, he raised vp dead men, euen as his Father did, without any inuocation to any other, which the Apostles did not but by calling on his name, whether it were for raising the dead or dispossessing the diuell, as, I command thee in the name of Iesus to come forth, Act. 16.18. but Christ saith of himselfe. Iohn 11.25. I am the resurrection and the life: and Iohn 10.37. I doe the workes of my father: Now for the third, which are the works he did for the saluation of his church, they are principally siue: first, election, Eph. 1.4, God hath elected vs in Christ; and 1. Cor. 1.5. In all things we are made rich in Christ: and Ioh. 3.17. through him we are saued. and in another place he saith,Iohn 13.18. I know whom I haue elected. The second is vocation: now to enlighten the heart of man must needs bee the worke of God,Math. 16.17. as it is said in Saint Mat. flesh and bloud hath not reuea­led [Page 31]this to thee, but God: and in another place it is said, when his Disciples were going to Emaus, he opened their hearts▪ And for the ministery, which is a meanes to call men, 1. Cor. 12.6.8. it is said to be the worke of God: and Eph. 4.11.12. it is said, Christ gaue some to be Apostles, some Pastors, &c. for the worke of the ministery, and the repairing of the Saints. Thirdly, remission of sinnes and iustification is the worke of God: as it is said, Esa. 40.29. It is that holy one that giueth strength vnto him that fainteth, that is, it is God that forgiueth sinnes: and Mat. 9.6. the some of man as sonne of man hath this power to forgiue sinnes: and Stephe [...] Act. 7.60. praieth, Lord Iesus lay not this sinne to their charge. Fourthly, sanctification is onely the worke of God. Iohn. 1.13. We are not borne of the will of man but of God: and vers. 12. As ma­ny as receiue him he giues prerogatiue to bee the sonnes of God: and Mat. 3.11. Christ will baptize you with the holy Ghost: and a­gaine himselfe saith, Without me you can doe nothing; which is true onely of God: and Ephes. 5.26. Christ gaue himselfe for his Church, to sanctifie it. and Heb. 10.10. We are sanctified by the offering of the body of Christ. Fiftly, to giue glory, is the worke of God; and this doth Christ, as appeareth by the speech of the theefe vpon the Crosse, Luke. 23.42. Lord remember me when thou commest into thy kingdome: and Iohn 10.28. I doe giue eter­nall life vnto my sheepe. Now for the fourth, that he is knowen to be God by the diuine worship is to be giuen vnto him, and wor­ship is due onely to Iehouah, Prov. 16.4. the Lord hath made all things for his owne sake. And for this worship, first it is not law­full to serue any so much as God: now Christ is to bee serued only: for as himselfe saith, I have the keyes of life and of death. Se­condly, it is not lawfull to beleeue in any but God, and Iob. c. 5. &c. 6. Christ saith, He that beleeueth in we hath eternal life. Thirdly [...]im whom we ought to loue aboue all things is God: & Christ, Mat. 16. saith, Loue me better then thine owne soule. Fouthly, [...]hom we ought to obey in all things is God: and Mat. 17.5. [...] is said. This is my beloued Sonne, heare him, speaking of Christ [...]iftly, it is not lawfull to sweare by any but by God, and S. Paul [...]m. 9.1. sweareth by Christ, and saith, I say the trueth in Christ, [...] not. Sixthly, inuocation or praier is for none but God, [Page 32]as Da [...]id saith,Psal. 50.15. Call vpon me in the day of trouble, and I will hea [...] you: and Stephen, Act. 7.60. when he was stoned praied to Christ Lord Iesus receiue my soule, and with praier to Christ end most [...] S. Pauls Epistles. Seuenthly, Iehouah onely must be blessed fo [...] ­euer: and S. Paul Rom. 9.5. saith, Christ God, blessed for euer: an [...] in the Reuelation it is said,Reuel. 19.7. All praise and glorie be to the Lambe and 2. Pet. 3.18. Grow in the grace of Christ, to whom be praise f [...] ­euer. Eightly, God onely is to be bowed vnto; and it is said [...] Christ,Heb. 1.6. Phil. 2.10. Let all the Angels in heauen adore him: and by S. Paul, H [...] hath a name giuen him whereat euery knee must bow. And thus b [...] these many parts of Gods worship, it doth appeare that Christ [...] God equall with the Eather.

For the second point, which is the reall distinction of the [...] two natures, wee say they be not confounded, against the thi [...] heresie of Eutiches, who held that the person eternall of the wo [...] of God was turned into flesh; for by this it followeth, that [...] ­ther there must bee an abolition of the Godhead, or a permi [...] ­ [...] of both the natures, both which were blasphemous: but [...] say according to the scripture, Phil. 2.6. that Christ became th [...] he was not before, namely man, and retained that he was befo [...] namely God; and he was man, not that it was transfused in [...] his Deity, or any property of the Deity transfused into his h [...] ­manity, but by assuming the flesh, and so by personall vnion b [...] ­came both; and albeit the humanity of Christ be much magnai [...] ­ed by the Diuinitie, yet is the Diuinitie nothing altered by [...] humanity.

For the third point, which is the personall vnion of both the natures: from hence hath arisen that fourth heresie of Neft [...] ­us, who sayd, that Filius Maria was not onely Aliu [...] but Ali [...] that is, that as there were two natures in Christ distinct, so [...] there also two persons. We say, that the same person that [...] the sonne of Mary, was the sonne of God: so as the grea [...] matter heere, i [...], whether Christ be one person; wherin let vs [...] ­derstand these two things: first, what a personal vnion is: secon [...] ­ly, what is the fruit and effect of this vnion. For the first, [...] is a person in Christ: Is it a thing compounded of Deity [...] humanity? God forbid. Nay Christ by his humane nature [...] ­perly [Page 33]considered, is not a person: but the Diuinity assuming his flesh, his humanitie subsisteth and staieth it selfe in his Diuinity, for his humanity neuer vpheld it selfe till it was vnited to the Diuinity. It was a nature before, but no person; his Diuini­tie was both a nature and a person before, so as out of them nei­ther compounded nor confounded doeth arise Christ Iesus out Emanuel. And as in the Trinity there be three persons and but one nature, so in Christ there is but one person and two natures, vnion of nature in the vnity of his Deity. For the second, which is the fruit and effect of this vnion, it is two folde: first, the exaltation of his humane nature by being ioyned to his Deitie: secondly, the communication of his properties. For the first, that the Deity that vnited the flesh did so glorifie the flesh, that by vnsearchable degrees it hath made it farre aboue all Angels, is proued by three priuiledges which it hath: first by the dig­nity of his personall vnion, as he was the sonne of man he was naturally the sonne of God, and he that was God was borne of the woman: for Christ is one sonne of God in two respects: first, by generation eternall: secondly, according to his hu­mane nature, not as man nor by adoption, for hee was neuer the sonne of wrath, but by personall vnion, for he was the sonne of God. The second priuiledge, is, that all gifts that can be in any of the creatures,Col. 2.9. are powred without measure vpon the flesh of Christ, namely all that can be giuen to any creature or to any na­ture, that keepes it a nature still, and doth not defie the creature: for as hee is man hee knoweth not the day of iudgement,Mark. 13.32. nor is not in euery place, for these bee essentiall to the Godhead, but his humane nature was so beautified by the Godhead dwelling in it bodily, as that (Heb. 1.6.) all the Angels must worship him, and yet as man, no essentiall quality of the Deity rested in him. The third priuiledge is this, that his Diuine nature hath giuen the participation of his office to him as man; that as God is Mediator, so is man; as God hath deserued saluation, so hath man, and that hee as man shall iudge the quicke and dead, not that he shall iudge by his manhood, but Christ-man shall iudge the world. The second fruit of this vnion, is the communication of properties; not that the properties of the one are communi­cate [Page 34]to the other, but that one may bee attributed to both: as Christ God died, Christ man is eternall; and this is either when we giue that to the humanity which is proper to the diuinity, or giue that to the diuinity which is proper to the humanity; as God by his bloud redeemed his Church, yet God had no bloud, but Christ God had bloud: so this man Christ forgiueth sinnes, not that this power is in his manhood, but hee doeth it meerely as God: for these and such like speeches be true in Concreto, not in abstracto, as they be both ioyned together, and not as they be se­parate one from the other.

Lastly in the word God with vs, obserue that Christ is not only God with vs in nature, but in person; for the reprobate are of the same nature with him and he with them, yet is he not God with them, but against them: but we (as the Apostle speaketh) are flesh of his flesh, Ephes. 5.30. and bone of his bones, euen as man and wife, which are not onely one in nature as all other men and women are, but one person by speciall couenant: and euen so are wee one per­son with Christ by the couenant of grace, & being one with him, we are also one with the whole Trinity, as himselfe saith, I and my Father will come and sup with him: and according to his last praier, Iohn 17. Father I beseech thee that as I am one with thee and thou with me, so these (speaking of the faithfull, and pointing at them) may be one with vs both: which bringeth great comfort to Gods children, that through Christ we haue the whole Godhead reconciled to vs and dwelling in vs.

And Ioseph did as the Angell had commanded him.

3 This is the third generall part spoken of before, namely the o­bedience of Ioseph, according to euery thing that was prescribed: out of which gather generally, that when we are acertained it is Gods pleasure wee should doe such a thing, that wee stand not still, consulting with our owne peruerse natures, n [...] inclining too much to tender our owne frailties, but that knowing it to be the voice of God we admit of no contradictions, but we are to constraine our affections to bee pacified and perswaded ac­cording as the Lord hath disposed. This was the infirmity of Sara, Genes. 18.12. who laughed when the Angels, promised to come againe, according to the time of life, she r [...]ting rather [Page 35]the order of nature, then beleeuing the promise of God. And this likewise was Lots fault, Gen. 19.16. who prolonged the time when the Angels bad him arise and be gone, for the which hee might iustly haue beene destroied in the punishment of the City. But the contrary to this we see in Abraham, Gen. 22.3. who when he was commanded to sacrifice his sonne, than which what could be more contrary to nature, than for a father to be the butcher to his owne sonne, yet being assured that it was the voice of God speaking by the Angell, he presently commended his affection, and rose vp early to execute that bitter message. Wherein ob­serue, that all the children of Abraham must be children of obe­dience, which must be shewed by walking in euery thing, accor­ding as it is written. For now seeing onely the voice of the Lord is the voice of the scripture,Luke 16.29. which is as certaine as if Christ were to speake immediatly from heauen, so farre as is commanded so farre is to bee performed, howsoeuer it may cost vs deare and crosse vs much; yea though it bee with Ioseph to embrace her for a wife whose honesty we might iustly suspect. And if Ioseph did this at the first word of the Angell, what shall bee said to vs, who haue heard the voice of God so often, beating vpon vs, that we should forsake our sinnes, and yet we spread curtaines o­uer them? But that as his obedience is heere recorded for his praise, so our stubburnnesse and disobedience be regestred in our punishment, that it may be as a hissing and astonishment to other nations.

Further obserue hence, that the obedience of a Christian standeth not in a generall subscribing to the truth of that is taught them, no nor yet in a verball confession of it: but the commendation of a Christian resteth in his works of obedience, as it is said [...]eere, Ioseph (did) as he was enioyned:1. Ioh. 3.1 [...]. so that the hand and the mouth must goe together, as our Sauiour Christ teacheth: Not euery one that (saith) Lord, Lord, Mat. 7. [...]. but he that (doth) the will of the Lord shall be an heire of heauen. Where­by we must learne, that the calling of a Christian is noidle but a painfull calling, wherein we must striue daily to plucke vp some weedes or other that ouergrow our godlinesse, and to liue as children in the sight of our Father, alwaies doing what hee com­mendeth [Page 36]vnto vs. For if Ioseph after this time had no more sus­pected his wife, yet if hee had not taken her againe, and dwelt with her as his wife, he had failed in his obedience, and had been like Lots wife, (Gen. 19.22.26.) who beginning well in going out of Sodome, and yet forgetting halfe her obedience to the commandement, in looking backe behind her, is left as a monu­ment to this day for vs to take heed by.

And he knew her not, till she had, &c.

Though it be said, he knew her not (till) shee had, &c. yet it doth not follow necessarily he knew her (after:) for the word (till) in the Hebrew tongue signifieth as well, that a thing shall not come to passe in time to come, as that it came not to passe before: as Mat. 28.20. I am with you (vntill) the end of the world: not that he will leaue vs then, but that he will by his spirit be with vs then and euer after. Like to this is the phrase vsed, (2. Sam. 6.23.) Michol had no children (till) the day of her death: and it is certain she had none after. So in the speech following: Christ was her (first) begotten Sonne, it doth not therefore follow, shee had any more sonnes, for the phrases only exclude the time before. And this we are to beleeue vpon our saluation, that Ioseph knew her not till Christ was borne, and that Christ was the first borne. And it is very pro­bable & agreeable to the best churches, that he knew her not after, nor that she had any more sonnes after: for what flesh durst touch that vessell that was san­ctified to entertaine the Lord Iesus?

THE Euangelist in the former Chapter hauing set downe two things, first, the royall pedegree of our Sauiour Christ, secondly, the manner of his conception; now he proceedeth to shew his manifestation to the world, and the manner of it; beginning with a certaine memorable history of certaine men renowmed among the heathen, who being most learned, though most superstitious, did vndertake a tedious and dangerous iourney, to doe homage to a poore babe lying in a cratch, as if it had been to a mighty Monarch. In the words there be six circumstances set downe: first, that these Wise-men came from a farre country, by the direction of an extraordinary starre, created of God for that purpose, and enqured where the king of the Iewes was. Secondly, is remembred what effect this newes and enquiry had and wrought, namely, a wonderful feare in the Court of Herod, and a great perplexity in the inhabitants of Ierusalem. Whereupon the King called a Parliament or a Conuocation of Diuines, God working withall in his conscience, knowing him­selfe to bee an vsurper, to know of them, not where this King of the Iewes should bee at that present, but where hee should bee borne. Thirdly, is declared the resolution that was giuen to this question so propounded, satisfying the matter truly, out of an ancient record of the Prophet Micah, chap. 5.2. set downe in the 5. and 6. verses. Fourthly, followeth the priuy and slie pra­ctise which Herod most maliciously, but most politikely attem­pted; his conference with the Wise men being onely to be en­formed when the starre appeared, that he might guesse the birth of the child, to goe about his murther, in the 7. & 8. verses. Fift­ly, what befell these Sages or Wisemen in the way, hauing re­ceiued resolution from the Councell, and encouragement from the King: namely, the starre appeared againe, and led them di­rectly to the place where the babe was, and how they reioyced, in the 9.10. and 11. verses. Sixtly, is set downe an Oracle from [Page 39]God giuen them, commanding them to goe another way, in the 12. verse.

For the first, which is the comming of these men to see our Sauiour Christ in his basenesse, the Euangelist setteth downe fiue circumstances. First, the persons that came: they were Magi or Wise men, such as were reputed among the heathen most lear­ned, but yet the practisers of the Art of Balaam, that is, of con­iuring, and the very Chaplaines of the diuell. So as they were not Kings, as some haue taken it, abusing the Psalm. 72.10. The Kings of Sheba shall come & offer gifts: for this standeth full West, and these men came from the East. But thus hath the Lord infa­tuated them that would incline to their owne shallow braine, that they should speake things repugnant in themselues. Others set downe the number of them to bee three, because they brought three gifts, which is not so to be taken, but onely that they which came, presented vnto him the chiefest commodity of their coun­try. The second circumstance noteth the time, set downe doubly: first, that it was after his birth: secondly, that Herod the sonne of Antipater, who had got the Kingdome by force and flattery, then raigned: but for the day when they came, wee know not: some take it to be the sixth of Ianuary, which is a great deale too curious; howbeit of the yeere and moneth somewhat may bee gathered, and it is probable it was not long after his birth, and vnder two yeeres. Thirdly, he noteth the circumstance of the place, from whence, and whither they came, from the East to Ierusalem. Fourthly, the question they demand, Where is the King of the Iewes that is borne: not that should bee borne. Fiftly, lest they might seeme to bee besotted with Astrologicall coniectures, hee sets downe the direction they had to come thi­ther, namely, the starre, and the end wherefore they came: to worship him.

Out of the circumstance of the persons that came, obserue, how it pleased God when the fulnesse of time was come, to manifest the truth of his promise to the Gentiles, and to salute them first with the comfortable newes of Christ his birth, who had beene so long forsaken: for these Wise men were as it were the first fruites of the Gentiles, who before this time liued with­out [Page 40]God in the world. Heereby teaching vs, first, not to hasten but when the Lord doth call, and to wait his time and pleasure with patience: for though he had suffered the Gentiles by the space of foure thousa [...] yeeres, to follow the greedinesse of their owne lusts, and to be drenched in the whirle pit of their vile af­fections, yet these at length in his due time, doth hee visit in great mercy, and sheweth them the light, first, that they may come out of darkenesse; that though the Iewes had many priui­ledges, as elder brethren aboue them, yet at length the Lords mercy should make them equall, as was prophesied, Ose. 2.23. and is set downe by S. Peter, 1. chap. 2.10. yea and of the Gen­tiles, that his Church should especially be gathered, that they which in times past were not vnder mercy, might now be seene to haue obtained mercy.

Secondly, from hence note the riches of the Lords mercy, who to shew the power and vertue that was in this Sauiour, be­gins to draw them and to open their hearts, who had run furthest from him, and giuen themselues most ouer to the diuell: for such were these Wise-men, who consulted with Sathan and pra­ctised the most detestable art of coniuring and witchcraft, which by the iudiciall law of God was death; yet at the doores of these men doth his spirit knocke. From whence euery man may draw this particular comfort to himselfe, that whatsoeuer his former conuersation hath beene, though most irreligious towards God, and vnrighteous to men, yet there may a power bee giuen him from aboue to trauell toward that heauenly Ierusalem the Citie of God, where he shall not now see Christ in his basenesse as these Wise-men did, but in his absolute and perfect glory. For if wee haue but faith to beleeue Gods promises, and shall so far proceed in the worke of repentance, as being called to the light to walke in the light, and not to thinke much of our paines, though we go farre to worship Christ: but can walke on cheerefully after the example of these Wise-men, we shall be sure with them to haue our ioyes more increased at our iourneys end, than they were a first.

Now where they shew they were directed by a starre: first, vnderstand, that the Natiuity of Christ depended not vpon the [Page 41]starre, but the starre vpon his Natiuity. Secondly, we must not thinke that the Wise-men had this power to diuine by the starre that Christ was borne: for first the starre was not naturall, for it kept not a set course, but as we may see in the text, it did appeare and not appeare, neither could this diuine light speake that such a Messias was borne, though it might portend the birth of some great Monarch: but this light was purposely created by God in heauen: for vers. 2. it is called Christ his starre, and there was a secret impulsion by Gods spirit in the harts of these men on earth, otherwise they would not haue tolde so dangerous a matter to Herod a king so cruell, and an enemy to the king of Persia whence they came: and though perhaps their Art might tell them some­what, and that they had the prophesie of Balaam the coniurer, Num. 24.17. There shall come a starre of Iacob, and a scepter shall rise of Israel. and though they had the prophesie of Daniel, (chap. 9.24.) of the 70. weekes in which this great king should come; yet by all this they gathered it not, but by Gods owne opening it vnto them. Out of which we learne, that when we haue any thing reueled to vs from God, or that wee haue a commande­ment to doe a thing, that we cast off all doubts, and shake off all feare euen of the greatest tyrants: for let Herod be neuer so much perplexed at the name of the true and new-borne King of the Iewes, yet must the Wise-men aske the question, and not depart from his Court till they be resolued. And let Pharaoh be neuer so cruell, and (Exod. 10.28.) threaten Moses if he doe but see him to kill him, yet must he runne on in his duty, and pronounce the death of the first borne, euen the first born that sitteth on the throne of Pharaoh.

But the more speciall doctrine from hence is, that God in wisdome doth so strangely qualifie the basenesse of Christ his birth, that howsoeuer hee might seeme to the eies of men a vile abiect, as Esay prophesied, chap. 53.3. void of outward dignity, yet God beautified him alwaies in his greatest vilenesse, with some certaine marke of his Diuinity, that it might be discerned, that he that was in that flesh was more then a man; as euen at this time, that hee hauing but an oxe stall on earth for his cloth of estate, should haue a starre in heauen to set foorth his glorie: [Page 42]and that when there was no more thinking of Christ than of the man in the Moone among Herods Courtiers, then he pro­uides that some Magicall practisers should humble themselues before him, when the high Priests did despise him. Thus did the Lord (Luk. 2.8.) reueale him first to shepheards, the basest of ten thousand: but to testifie his maiesty at the same time; an host of Angels and a multitude of heauenly souldiers sang glory to him. So was he (Mat. 4.1.11.) led into the wildernesse among wild beasts, but the Angels waited on him as his pensioners, and ministred to him in his wants. So (Mat. 17.25.27.) he must pay tribute, a token of subiection, and yet the kings sonne ought to pay none: but as this shewed him to be a man and a subiect, so he told Peter his thought, saying: I will pay it, but go to the sea and take it out of the fishes mouth; so as to shew his diuinity, he commanded the sea to pay it. Againe, he was maintained elee­mozinarily, hauing no garment but what was giuen him, and the good women kept him by their contributions: yet to magnifie himselfe againe, he oftentimes fed many thousands with a little. So (Mark. 11.12.13.) he comes hungry to the fig-tree, wherein appeareth his basenesse; but in the same action springeth foorth his maiesty, as when he said, Neuer fruit grow on thee heereafter: and it was presently dried vp. So God had appointed he should die, and before his death to be whipped, Mat. 26.67. to shew his humility: but see how he exalted himselfe againe, Mark. 11.15. he whipped out the exchangers out of the temple, and none durst so much as looke or make resistance against him. Againe, he must be hanged betweene two theeues, but (Luk. 23.42.) he so qualifieth the basenesse and shame of his crosse, as he worketh faith in the heart of one of them, to call on him as a Sauiour, and him he saueth. And though at last he died to declare his man­hood, yet that hee was more then a man, was expressed by the breaking of the veile of the Temple, and by the strange eclipse of the Moone, which was in plenilunio, when it was full Moone.

For the second generall circumstance, which is the effect of their inquiry, what feare it wrought. For the word, Feare, it signifieth such a troubling of the water, as that mud ariseth; shewing, that this kind of feare seized on Herod and his Court: [Page 43]howbeit, their feare arose vpon seuerall respects. Herod feared because he was somewhat acquainted with the prophesies which foretold, that one should come to deliuer his people out of ser­uitude: and he knew that all would worship the Sunne rising rather then the Sunne setting. And that he was strangely affraid is noted by this, that hee called vnto him the Wise-men, and would haue learned of them somewhat; whereas if he had beene prouident, hee would haue sent some of his Courtiers on the iourney with them, in colour of doing them courtesie, that so they might haue gone to the very place to haue seene the child, and by them the King might haue beene sure to haue knowen the truth: but it pleased the Lord he should be so besotted with this grosse feare, that his wisdome was turned into foolishnesse, that so the poore child might as yet escape the bloudy clawes of this cruell tyrant. The people they were affraid and troubled, because they had beene so long acquainted and made familiar with slauish seruitude, that their hearts were euen growen hard, and they were willing to sustaine this bondage, so they might be quiet, chusing rather to abide some tolerable seruitude, then to endanger themselues further, by the commutation of their state, and change of their king.

Out of the feare of the king, obserue the nature and condition of wicked and profane Princes, who if the finger of God doe but come neere them, and shake them in their seates, they murmure and grudge, and are smitten with feare as with the spirit of gid­dinesse: for Herod feared lest hee should lose his kingdome if Christ should raigne; so as it was the losse of the Crowne did so much affect him. Euen so was the countenance of King Baltha­zar changed and his thoughts troubled, when he saw the hand writing on the wall, Dan. 5.6. which signified the diuision and losse of his kingdome: for it is not in the power of Princes to stay their conscience from checking and accusing them, nay it is as a butcher that will first flea and rifle them when their destruction draweth on. Therefore let the great men of the earth beware how they spurne against the gouernement of Christ, for hee is no lesse a King now then hee was then; nay hee gouernes now with more maiesty then before, and therefore they may not bee [Page 44]as Lions ouer his heritage:1. Pet. 5.3. but if they will haue their Scepters blessed in their hands, they must suffer Christ to rule, and them­selues though Lords ouer others, yet to bee but subiects vnder him.

In that the people were also afraid, obserue the grosnesse and profanesse that was in these Iewes before these Wise-men came thither: for as soone as they heard of the birth of their Messias, they were presently astonished, as if they had neuer heard of any such matter before, and yet they knew that the Kingdome was now translated from the tribe of Iuda, and that it was to bee re­stored, they were exercised and vexed with great calamities, as were their forefathers vnder Pharao, Exod. 5.7. so as that might haue made them cast vp their eies to haue looked for a deliuerer. The sacri­fices they daily offered portending the dteah of Christ, might haue put them in minde of his comming, but they were so dead in sinne and licentious liuing, as they dreamed of no such matter; yea they sung out of the Psalmes continually in their Seruice, Blessed is he that commeth in the name of the Lord: Ma. 21.9. Psal. 118.26. yet when he is come it appalleth, and like beasts voide of vnderstanding, they had rather sleepe in a knowen slauery, then enioy an vnknowen liberty, their religion being but common deuotion, and a set kinde of seruing God without sincerity, which wrought no more in their consciences, but that now as if they were heathen they tremble to heare of the name of a Sauiour. Which ought to teach vs to lay religion at the heart, and to keepe the fire bur­ning, lest if we neglect this acceptable time of grace, and shuffle off the seruice of God as a thing of course, wee grow and be­come as senslesse and profane in our selues as these Iewes did, to bee troubled with Christes comming to vs in his word prea­ched.

Againe, in that it is said, All Ierusalem were afraid, it is to bee vnderstood onely of the greatest part, for some waited and ex­pected his comming in great hope,Luk. 2.28.37. as Anna, Simeon and Zachary; but these were but as a sparke in comparison of a mighty fire. Where we learne, not to fashion our selues to follow mul­titudes, the greatest number being alwaies enemies to the Crosse of Christ,Luk. 12.32. as himselfe testifieth, Mine is a little flocke. [Page 45]But such is the power of the Prince of darkenesse, and such strength hath corruption in vs, as they leade vs altogether from the way of holinesse, and the least occasion moueth vs to bee offended at Christ: howbeit let vs retire our selues into the straites of godlinesse, and let pirates roue vpon the maine Sea: it is the narrow path that leadeth, and the smaller company that entreth into Sion. For in Sodome that great citie, Ge­nes. 18.32. there shall not bee found tenne righteous nor re­ligious, and the house of Noah onely excepted, Genes. 6.11. the whole earth was corrupt before the Lord. It cannot therefore bee safe for vs to ioyne in amitie with the sonnes of men, least wee bee wrapped in the same destruction, and o­uercome of the same feare wee see all Hierusalem troubled with.

Further obserue hence, that if the birth of our Sauiour Christ in this basenesse strooke such terrors into the hearts of Kings, how much more shall his second comming cause the very moun­taines of the earth to tremble, when hee shall appeare in power, accompanied with hoastes of Angels, and when heauen and earth shall flie before him? That therefore his presence may bring vs ioy,Psal. 125.1. and that we may bee as mount Sion not to be sha­ken, let vs lay aside the leauen of the flesh, and put on this our Christ, by whom wee haue redemption, euen the forgiuenesse of our sinnes, Ephes. 1.7. for faith in him shall driue out all trem­bling distrust whatsoeuer; & where his comming worketh feare, there the conscience threatneth destruction, else would the wick­ed neuer cry to the mountaines to fall on them,Luke. 23 30. and to the hils to couer them.

Obserue againe by this great perplexity that arose both in Prince and people, that it was alwaies the destiny of the Gos­pell to bring commotion to States, and alteration to King­domes: for now besides the generall feare that fretted their hearts, the whole company of Diuines are troubled to turne their bookes and to seeke out what shall become of the matter. This was but a beginning of that Christ himselfe spake afterward, Matthew 10.34. I came not to bring peace, but a sword: not that the Gospell in it selfe causeth warres, but that the wrath and ven­geance [Page 46]of God might redound vpon the faces of his enemies, for it maketh peace betweene men and men and God and men, that the loue of God boiling from him to vs through his grace in the word, might againe issue from vs to him through our obedi­ence to the word. Yet before the Gospell can enter to take roote and worke vpon vs, it causeth hatred, euen to the effusion of bloud, this proceeding from the malice of Satan, who by the growth of the Gospell loseth his iurisdiction, and from our owne corruption that loue darknesse more then light, because the Gospell discouereth our sinnes as the Sunne doth the motes, that otherwise lie hid. And againe, it is a cause of war which the godly haue with the worldlings, to shew the diuision betweene the seed of the woman and the serpent, and to exercise the pati­ence and praiers of Gods seruants; for these ends the Gospell breedeth commotion.

Now for the effect of this feare, it makes the King to call a Synod of Diuines, and he gathereth the learned, and all the lear­ned, omitting none, to this end, not to satisfie the question of the wise men, Where he was that was borne, but to satiate his owne bloudy purpose, That he might know the place where he should be borne. Where we learne how Princes doe vse religion, and to what purpose they call for Diuines, not for conscience but for policy: for it was the matter of the crowne onely troubled Herod, so as he called them not for any reuerence hee bare to them, for he knew them to be miserable claw-backes, but to serue his turne, and that they might releeue him in this his trouble and scruple. Thus did Balak (Numb. 22.5▪) send for Balaam, onely to curse the people: and Ahab (1. Kin. 22.8.) sent for Micah only that he might concurre in opinion with the foure hundred false Prophets.

For the third generall circumstance; namely the resolution giuen by these Diuines, which is right and sincere out of the Scripture: the Iesuites hereupon note, that these priests though their persons were neuer so wicked, yet God doth force them to speake trueth by vertue of their vnction.Iohn 11.50. So Caiaphas onely as high Priest shall say, and that truly, that one shall die for the sins of the people, though he neither know what he speaketh, not [Page 47]beleeue what he speaketh. We answer, that if the priuiledge of o [...]le did this, then could he neuer sentence any thing amisse: but if this vnction worke but by fits like Sauls frensie, 1. Sam. 16.23. then must they seeke out some other cause of the vpright iudge­ment of these Diuines in this place. Balaam (Num. 24.17.) pro­phesied true, not because he was a Priest, but he spake euen as his Asse spake, God putting it into his heart to doe so. And it is strange that the Popes person may be an heretike, and yet the Pope himselfe as Pope be a Catholike; and that though his per­son be ouerflowen with wickednesse, yet that as some grounds will beare no poisoned beasts, so his Consistory will breed no er­rors. We say the seate of Moses had no such priuiledge, much lesse they: for though Caiaphas spake true, that one should die, yet as high Priest hee condemned the Lord Iesus that was inno­cent. So we must take it heere, that these Diuines resolued Herod of the truth, not by inforcement, but voluntarily euen as they thought, for their lips preserued so much knowledge as to be ac­quainted with the Prophets, euen in these speciall and secret points of the comming of Christ.

Note further in the prophesie of the Messias heere cited, the great mercy of God, that set downe particularly so many things by so many sundry instruments, and all fall out to be as true as if the Prophets had then seene them. It was first prophesied Gen. 3. he should bee the seed of the woman; then to what nation hee should be giuen, to the Iewes: then to what Tribe; to Iuda: Gen. 49.10. then to what house of this Tribe, to Dauid: then at what time he should be borne, Dan. 9.25. & Genes. 49.10. when the Scepter shall goe from Shilo, then shall the Messias come: then the person that should beare him, a virgine: his name Emmanuel, Esa. 7.14. his office, a Sauiour: the place where hee should bee borne, Bethlem, Micah. 5.2. the maner of his life, to be poore, Za. 99. he shall come riding on an asse: the maner of his death, Esa. 53.12. he should be condemned with sinners: the price should be giuen to betray him, and what should be done with it, to buy a field, Zach. 11.12. that he should be pierced, and yet that in his death not a bone should be broken, Exod. 12.46. that he should thirst, & vineger should be giuen him, Psa. 69.21. that lots should [Page 48]be cast vpon his garments, Psal. 22.18. Let vs therefore, seeing this sweet harmony of the Prophets, and as perswaded of the verity of the whole scripture, labour to learne all things that are written, and so to learne them as to doe them, that we may be contrary minded to these Iewes; reioyce at his comming who will fill vs with all ioy.

Further, wee are to consider by what occasion the Lord wrought that the virgine should be brought to bed at Bethlem: Luke reciteth it chap. 2.1. that Mary hauing purposed to be deli­uered at Nazareth where shee had conceiued, which had beene contrary to the scripture, the Lord changeth this determination, and sendeth a thought into the heart of Augustus the Emperour to impose a taxe vpon all the world: Mary though great with child and neere her trauell, yet is constrained to go to Bethlem. Thus doeth the Lord turne the purposes of wicked men to a blessed end, and makes all wind blow good for his children, and prouokes the Emperor to bee an executioner of the prophesies: not that he any whit regarded them in his heart, or did this vpon any voluntary obedience, for his end was to inrich his fist, and to shew the Maiesty of his Empire, that by this men might testifie their submission vnto him. Thus did the Lord turne (Gen. 45.7.) the mischieuous malice of Iosephs brethren to an honorable end, that he might be a purueyor and a nurse to his Church, as Ioseph himselfe testifieth Gen. 50.20. speaking to his brethren, Ye thought euill against me, but the Lord turned it vnto good, that I might preserue the liues of many.

Note further in the resolution of these Diuines, that we are to wonder how they could so sincerely & willingly answer to the question propounded, whereas afterward they peruert all the scripture, rather then they will subiect themselues to this Messi­as: it is because as yet the Messias had not opened his mouth, to conuince their sinne and shew their shame, nor challenged them for murthering of soules; but when he comes to discouer their hypocrisie, and persecution of the truth, then he is no more the King of the Iewes borne at Bethlem, but he is a Nazarean, and no good thing can come out of Galile, Iohn 7.53. reprouing al­so Nicodemus, verse 52. that would not haue him condemne [...] [Page 49]before he was heard, graunting the truth in the generall, but de­nying it in the particular: which is the nature of all Atheists and Non-residents,2. Tim. 4.2. Mat. 15.14. which subscribe to the generall places of Scrip­ture, that the word must bee preached in season and out of sea­son, that if the blind leade the blind, both shall fall into the pit of perdition, that where the vision faileth the people perish,Prou. 11.14. and that the price of soules is bloud: but that hee himselfe is in this danger, that taketh the fleece, yet feedeth not the sheepe: or that he doth ieopard his owne soul [...], in suffering the soules of o­thers to famish, he will instantly and shamelesly deny, their con­sciences condemning them in the particular. So will the Atheist and prophane person confesse in generall, that God is iust, that he hateth sinne, yea and that he will bee auenged for sinne: but that Gods hand shall euer come neere him, or that the euillday shall fall vpon him, though he wallow in his owne filthinesse, his senslesse soule will neuer allow of. Howbeit, let euery one of vs beware after the example of these great Scribes, who found that to bee true to their particular condemnation, which they onely held to be true in their owne generall opinion: namely, that the Messias was borne; but that Christ was he, though he wrought with power, and taught with authority, they vtterly denied it. For though in the whole booke of God, most of the promises and cursings be set downe in generall, yet they are not effectuall to comfort vs, nor powerfull to terrifie vs, if our owne soules do not assume particularly to our selues: as, generally to beleeue, that whosoeuer is weary shall be refreshed, yet shalt thou neuer find rest in thy soule, vnlesse thou likewise beleeue, that Christ shall euen be the water of life to thee.

Lastly, in the resolution of these Diuines, obserue how di­uersely men vse the Scripture, which are heere set downe to bee of three sorts. First, the Scribes they vsed them for speculation onely, thinking it enough if they so studied them, as they could know such a thing should bee, strengthening onely their iudge­ment, and neuer suffering it to sinke into their affections. Se­condly, Herod hee inquireth of the Scripture to compasse mis­chiefe, that this babe might likewise haue fallen within his but­chery. Thirdly, the graue wise men they enquire after them with [Page 50]a single eie, and an honest heart, that being resolued according to the truth, they may goe to the worship of the Messias. So as euen of those that will bee accounted professors, we see there is but one sort onely that bring foorth the simple fruites of righte­ousnesse. Answerable almost to these, may we say we haue three sorts of congregations in this time. The first, of them that loue the euill which they haue, contenting and pleasing themselues with a dumbe Minister, committing the cure of their soules to them that know no Physicke. The second, of them that haue not the good they loue, they wanting a good Minister, and heartily desiring him, that he might leade them foorth into the pleasant feedings of the Lord. The third, of them that loue not the good they haue, enioying a good Minister and not regarding him. And all these may well be counted miserable, though the affe­ction of the second sort be most righteous.

4 The fourth generall circumstance, is Herods pretending of piety, and vsing of policy to destroy the babe our Sauiour, set downe by three circumstances. First, how after the resolution de­liuered, he calleth the Wise-men priuily and in secret, (for this newes came vpon him like the pangs of death) and commands them to enquire of the (babe,) not the (King,) for this was it that gauled him to the heart. Secondly, to returne what successe they had. Thirdly, he pretendeth a good end, namely, that he also would goe to worship as they had done.

In the first of these note two things: first, his extreame sottish­nesse: secondly, his extreame fury. His sottishnesse, that hauing a remedy at hand, to haue beene sure to haue caught the child, namely, to haue sent some of his Courtiers, vnder pretence of gratifying these Wise men, and then hee could not doubt but haue grasped him in his clawes: howbeit, though this was a matter touched the kingdome and his crowne, yet the Wise-men goe alone, and he sendeth not one with them. Thus the Lord deliuereth his Church out of the pawes of the Lion, by striking their enemies with the spirit of giddinesse and astonishment, that either they cannot see the way to reuenge, or being in their hands, they become foolish. His extreame fury, impiety, and audacious hardnesse appeareth in this, that hee knowing this [Page 51]babe, spoken of by the Prophets, was to be set vp and aduan­ced for King, and that heauen and earth could not depose him, whom God would haue lifted vp: and that considering the starre appeared, that these Wise-men came so farre to worship him, whereby he could not but know, that it was the ordinance of the most high, yet hee goeth about to crosse the Lord, and to re­sist his prouidence: yea hee knew out of the Oracle cited by his owne Scribes, that such an one was to be borne, yet hee labou­reth to dispossesse him, when he might as easily lay siege against the seate of God, and seeke to batter heauen, or to stay the course of the Sunne, or to hold the winds in his fist, as to keepe this babe from the kingdome. But thus doe the wicked make God an Idoll, and so lightly regard him, as they dare fight hand to hand with him, saying as it is Iob. 21.15. Who is the Almigh­ty, that we should serue him? Exod. 8. & 9. Thus did Pharao beare often plagues sent by the immediate hand of God, before he would let the Is­raelites depart, against the expresse charge and commande­ment sent vnto him by the mouth of Moses. And thus did Saul follow Dauid at the heeles, to haue had his life,1. Sam. 15.28. though he knew he was set vp of the Lo [...]d to succeed him. Howbeit, we must in­cline to the counsell of Gamaliel, (Act. 5.35.) to say, that if it be of God it will preuaile: for how can the hand of the creature de­stroy that, which the breath of the Creator will haue preserued? or how can the Lord giue blessing to that course, which his hand hath cursed? Nay, his decrees shall stand vnchangeable (being farre more wise then the law of the Medes and Persians (Dan. 6.8.) that altereth not) how euer Herod and his brethren haue made a couenant with hell, that come what can come they feare it not: for vengeance is both aboue from heauen to smite them, and beneath on earth to swallow them, and they can no more auoide it, then the old world could auoid the floud.

Further obserue in this speech of Herod to the Wise-men: that he also would goe to worship the babe: that some man may speake that in hypocrisie to the damnation of his owne soule, which another beleeuing in simplicity may heare with comfort. For no doubt the Wise-men heere were glad when they heard. [Page 52] Herod say, he would also worship, though himselfe meant no­thing lesse. Which example, we that are Christians must still fol­low: for so long as men beare vp their heads in the Church of God, and ioyne with vs in his seruice, we must leaue their hearts to him that made them, and reioyce that by the leaues of their profession, they seeme to be trees of the Lords planting.

5 The fift generall point is: what befell these Wise-men both in their iourney from Herods Court, and when they came to their iournies end, set downe by fiue circumstances: First, that they went when they were resolued: Secondly, that the starre appea­reth againe, and goeth before them: Thirdly, that it stands vpon the particular place where the babe lay: Fourthly, their excee­ding ioy: Fiftly, how comming thither, they find the babe in a base place, yet they are not discouraged, but reuerence him and giue him gifts.

For the first it is shewed, that they went alone, not one with them, though this was the King specially borne for the saluation of the Iewes. Wherein wee may admire their ingratitude, and the impiety of the Scribes, that pointed the way to others, and yet vouchsafed not themselues to goe one foot to enquire after Christ. Thus may Preachers be as Mercuriales statui, set vp a [...] directors of others, shewing the way to heauen, and yet goe themselues to hell. Perhaps they feared the cruelty of the king that if they should haue beene caried with an affection of seeing him, it might haue cost them their liues, or at least their honours. Though it were so, yet doth it not excuse their vngodlinesse, to preferre the feare of a King that could but kill the body and touch the goods,Mark. 8.36. before the feare of the great King of the hea­uens, that can destroy both body and soule. For though the dis­ciples and Apostles (Act. 4.18.) bee commanded, that they should teach no more in the name of Iesus, yet if the burden of the Lord be vpon them, they may not but speake (vers. 20.) the things which they haue seene and heard. And though Micaia [...] the Prophet (1. King. 22.13.) doe know what message will please the King, yet though he be smitten on the cheeke and cast into prison, hee must deliuer the counsell of the Lord. For as Saint Paul saith, Gal. 1.10. If in these things I should please me [...] [Page 53]I were not the seruant of Christ.

In that none of the people accompanied these Wise-men, ob­serue their dulnesse and Atheisme, that they all stay at home, and yet they kept an outward shew and deuotion in seruing God, and offered sacrifices, which vnlesse they knew that they praefigured the death of Christ, what made they of their temple but a butch­ers shambles? Yet by their idlenesse, that they would not steppe one foot to see him, is perceiued, that of the Messias spiritually they knew nothing. Which is likewise to be feared of vs in these daies, that we onely rest our selues within the reach of the Gos­pell, for that it hath brought vs peace, which peace hath purcha­sed for vs profit and promotion: but if the state might stand in quiet, though Christ were banished from vs, or if we might gaine more by Diana of Ephesus, (Act. 19.24.) then by the God of Israel, it is to bee doubted Christ might lodge long enough at Bethlem, before we would goe to visit him.

Further obserue, if these Wise-men had not left Herod to his canuassing of the matter, the Scribes to their speculation, the people to their trades, if they had respected the example of the mighty or of the learned, or considered the danger, that it was a matter of treason, if it had so beene taken, they had not had this glory and honour to haue seene the Messias, but they are glad to goe alone though they would be desirous to haue company. Whereby we learne, that to embrace religion, and to ioyne our selues with the congregation of the Saints, it is good in going if wee can get company, for the greater blessing fals vpon a mul­titude: howbeit we must haue this resolution, to go, what dan­ger soeuer may befall, and not to stay vntill others goe: for thou shalt neuer see the Lord Iesus if thou stay till all Hierusalem doe goe with thee to Bethlem. These Wise-men might haue said with themselues: Wherefore should we goe see him, since his owne people will not? as Iudas asked Christ:Ioh. [...].22. Why doest thou shew thy selfe to vs, and not to the world? but they take no occasion of stay, but are resolute to goe alone. Now if these heathen men were so earnest, as to admit of nothing which might hinder them from beholding Christ in the flesh, how much more ought wee to bee eager to heare Christ in his word, and to see him in [Page 54]the Sacrament? The Queene of Saba shall rise vp in iudgement against vs, that came so farre to heare the wisdome of Salomon, 1. Kings 10.1. and yet as Christ speaketh, Mat. 12.42. a grea­ter then Salomon is heere, yet are we negligent in attending the voice of God.

Now for the second circumstance, namely that the starre went before them: consider the wonderfull wisdome of God, that he doeth so qualifie and moderate the trials and afflictions of his seruants, that euen to the greatest temptations (if they mistrust not) he giueth a most blessed issue; for it might haue stricken these men with a strange astonishment, and driuen them into great perplexity, that they being of speciall reputation in their country, and comming this tedious iourney, and hauing such colde entertainment both in the Kings court and of the meaner people, and hauing lost their direction, the starre being vanished, these things might greatly haue dismaied them not to haue gone any further, yet they proceeding forward in their obedience, the light that was quenched was againe of the Lord reuiued; and with this they were comforted greatly, seeing the resolution of the Priests concurring with the dumbe message of the starre. Wherein also marke, that the starre guided them to the particu­lar place where the babe lay: for if they had come to Bethlem it is likely none there knew it, Christ his birth being a thing not dreamt of, and he being a babe vnregarded; and so much the more because he comes of the house of Dauid. And if they had enquired of wicked men for such a thing, they would but haue scorned them, or else sought to haue intrapped them: if of good men, they had indangered themselues by discrying it. Therfore not to need any helpe, the Lord from heauen pointeth out the place vnto them: wherin for our further instruction learne, that God in euery good purpose doth goe before vs by his grace, to make vs willing,Phil. 2.13. as Saint Paul speaketh, and with the same grace doth follow vs and confirme vs in the first worke, that we shall neuer wash our hands in vaine, but that as we are by his direction come to Ierusalem to seeke after Christ, so wee shall by the same direction go strait to Bethlem, where we shall see him, as Dauid saith, Psalm 25.12. They that feare the Lord, shall know how to [Page 55]choose the right way.

For their reioycing at the sight of the starre appearing againe, it implieth they were strangely discomforted at the losse of it. Where note, that if the Lord doe at any time quench the light of his spirit in vs, or change the pleasure; and eclipse the ioy of his countenance, if sometimes wee cannot apply to our soules the sweet comfort of the scriptures, yet the Lord after he hath suffi­ciently humbled vs, if we goe on with a simple heart, and perse­uere as these Wise-men did in their iourney, in a time vnlooked for he will kindle in vs the former light, and take away that foggy mist that obscured the Sunne of righteousnes, and it shall cleare­ly shine vpon vs, and our ioy in the holy Ghost shall bee multi­plied, and the Lord will ease that heart that was before troden downe with the burden of sinne.

Now in that it is said, they found the babe lying in a cratch: we may consider how strangely and strongly the Lord did exer­cise the faith and perswasion of these Wise-men, that after the former discouragements passed ouer, they find the babe lying in this base place, which had beene enough to haue made them re­pent their long trauell, in the end to see no other sight then this; but such was the quicke sight of the eye of faith, and the speciall instigation of the holy Ghost, as they were not dismaied with the basenesse of this King. Heere they find neither guard to de­fend him, nor resort of people to see him, neither Crowne on his head, nor Scepter in his hand, but such a child, as for outward beauty they might haue seene many a thousand equall and farre beyond him in their owne countrey without this great trauell. Where learne, that for the beleeuing of the promise, and to be resolued of the truth, the Lord doeth so incline the heart and bend the conscience, that whatsoeuer doth seeme contrary doth nothing offend them: for these Wise-men doe beleeue that this base child, laied in this base manner is the King of heauen and earth. Heereupon it is that Sara must beleeue being a dead wo­man, that is, spent by nature and ouergrowen with yeeres, that so many children must come from her as there bee starres in the firmament, Gen. 17.19. So Abraham (Gen. 15.18.) must beleeue that he and his posterity shall bee inheritours of the land of Ca­naan, [Page 56]though they be not to haue actuall possession of it foure hundred yeeres after. So Dauid (1. Sam. 17.15.) comming from the sheepe, must beleeue that he shall be a king, yet he seeth Saul so furious against him, (1. Sam. 19.1.) as he proclaimes it, saying, Let me see if I haue any that will kill Dauid. Heere is open conspi­racy, yea hee is driuen into caues and holes; he is as a stone that euery man refuseth, yet his faith may not faile him, but he must perswade himselfe hee shall be crowned though Saul bee euen at his heeles to dispatch him, and it shall be performed. Ioseph hee had a dreame that the Sunne and Moone and eleuen starres (Gen. 37.10.) should tall downe and worship him: when he was in the pit ready to be slaine in the malice of some of his brethren, hee beleeued this: yea being sold into Egypt, and after by the false accusation of his mistres (Genes. 39.20.) cast into prison, where he could see neither Sunne nor Moone, yet he fainteth not, but perswadeth himselfe of the truth of his dreame, and it fell out accordingly. So Ezechiel being brought into the field of the Lord, Ezec. 37.4. must beleeue, that of a company of dead bones there shall rise vp armed men; for those dead bones were the house of Israel. Yea, faith must be so quicke sighted as to beleeue that in prison there is liberty, in persecution comfort, in life death, in the Crosse a Crowne, and in a manger the Lord Iesus.

Heere also learne by the example of these Wise-men, not to be offended at the basenesse of the Gospell: for if they had beene offended at the basenesse of Christ in the flesh, they had not had the blessing of seeing the Messias. Therefore howsoeuer the di­uell in Christs time broached this argument, to with draw men from the Gospell:Iohn 7.48. see whether any of the Scribes or of the fa­mous learned men follow Christ, onely a few rascall company flocke vnto him; yet wee must not thinke that the kingdome of Christ standeth in any outward pompe or glory, for so much did Simeon (Luk. 2.34) insinuate to his mother Mary, that she should not expect any glorious acceptation of her sonne, no not in Isra­el, confirmed by the Prophet Esay, chap. 8.14.28.16. but that he should be as a white set vp in a but, whereat euery man would shoot some bolt. Such therefore shall bee blessed, who (as him­selfe [Page 57]speaketh) shall not be offended at him; for we must obserue,Math. 11.6. that as the proceeding of his kingdome is aboue nature, so the perswading of vs to his kingdome is most contrary to nature, and that either in a generall opposition of the world, which is caried away with the affectation of honour, and an vtter hatred of falling into the extremities of contempt, pouerty, and perse­cution, or else to euery mans particular heart, which is forcible to disswade him from suffering in the flesh, or for casting the anker of his affections vpon the basenesse of Christ and of his Crosse. True it is, if an Orator should vse an argument contrary to art, he could not preuaile; but if hee should frame his argument of that the people were most in hatred of, it were a fruitlesse labour and a vaine hope to expect his purpose: so if a Physitian should apply a medicine contrary to the disease, he could neuer hope to cure it; but if the medicine were also contrary to the complexion of the party, then were it most vnlikely to haue successe. But such is the miraculous power of the Almighty, that as hee can make something of nothing, so he can also make of a thing con­trary such as hee would haue it: as hee hath vanquished the crownes of Monarks by the Crosse, whose triumphant seates are most contrary to the Crosse: he hath ouercome the pride of the world by pouerty, and the wisdome of the flesh by the foolish­nesse of the spirit: yea he hath wrought submission in the hearts of these heathen men, that though Christ lay in a cratch void of all dignity, yet they take no offence at it, which thing is onely proper for the spirit of God to performe, who hath both the tongue, the heart, and the knee in his power.

In that these Wise-men offered gold and other gifts vnto the babe: obserue how gratiously the Lord prouided for the po­uerty of Iesus parents, that euen now immediatly before the persecution came, hee sends them gold from the East for their reliefe and comfort. And thus doth the Lord deale with all that depend vpon him, neuer suffering them to fall into extremity, or to be too much distressed with pouerty: as Dauid saith,Psal. 37.25. he neuer saw the righteous begging their bread; but the Lord supported them by his power, and will make the stones to yeeld bread, the rockes water, the heauens Manna, rather than his children shall [Page 58]be vnprouided. For if Eliah be forced to hide himselfe from the knife of Iesabel, 1. King. 17.4. rather then he shall want, the Ra­uens shall feed him: yea hee will make the wicked an instrument to prouide for his chosen, as Zedekiah to command that Ieremy be fed in the prison as long as there is any bread in the City, Ier. 37.21. which ought to teach vs not to compasse any thing vn­lawfully, or to dig vs cisternes out of the policy of the flesh, but to relie vpon the Lord, who can and will send vs reliefe from the vttermost parts of the earth, and when we least looke for it, and when it shall be most welcome, as he did heere to the mother of Iesus.

6 For the sixt generall circumstance, namely for the oracle giuen these Wise-men to goe home another way: learne first how the Lord disappoints the purposes of tyrants and wicked men, which bend their bowes, whet their swords, and make their arrowes keene to pierce the sides of the godly,Psal. 7.14. that it fals out they are but concerued with vanity, and trauell of iniquity, and bring foorth a lie. For when Herod meant to haue glutted his bloudy minde vpon the report of these Wise-men, then are they of the Lord sent another way. And when (Act. 23.12.) the Iewes had bound themselues with a curse, that they would neither eate nor drinke till they had killed Paul; then the Lord sent into the heart of the chiefe Captaine, so to intrench him about with soul­diers as he was kept safe from their fury. So when Senaherib the King of Ashur had thought to haue swallowed vp Ierusalem, Esay 36.33. then the Lord said and performed it, that he should not so much as shoot an arrow, nor cast a mount against it. Thus doeth the Lord alwaies preuent the dangers intended against his children,Psal. 91.5.6. that neither the plague that flies by day, nor the pe­stilence that walkes by night, nor the snare of the hunter can once intrap them, but his eares are open euen to the praiers of Ionas, c. 2.2. to deliuer him out of the Whales belly: and his eies are so bent vpon Daniel, c. 6.22. as the Lions haue no power to hurt him: but he is as a shadow against the parching heat, and as a shield against the blustering cold, which may inco [...]age vs still to lay hands vpon him as our succour, to behold him as our deliuerer, to flie to him as our comforter, to waite vpon him as [Page 59]our guide, and to commit our soules vnto him as vnto the best keeper.

Secondly, heere learne by the not returning of these Wise­men to Herod according as they were commanded, that an oath or a vow taken and made against the bond of charity, and ten­ding to the hurt of our brother, is not to be performed; but be­ing vndertaken vpon weakenesse, is to be discharged vpon con­science: and therefore rash was the vow of Iphtah, Iudg. 11.31. to promise to the Lord without limitation a sacrifice of that he should first meet when he came home. For though the Apostle Heb. 11.32. commendeth him for his worthy enterprise in de­liuering the people, yet by this rash vow and wicked perfor­mance of the same, his victory was much defaced. For we must make no haste with our mouthes to pronounce any thing, but set a watch before our lippes, that they may hedge in our tongues from speaking euill of our brethren; and yet if we hap to slip in this, wee must keepe in our hands from executing what vnadui­sedly we vttered. For first, we are so farre from being bound to derect them when their liues or bodies are sought for, as wee are to counsell them to hide them, as Eliah (1. Kings 17.3.) was counselled of the Lord to hide himselfe. So did Ionathan (1. Sam. 20.42.) make his fathers fury knowen to Dauid that hee might hide himselfe, and therfore cursed be the Ziphims, 1. Sam. 23.20. that promised Saul to deliuer Dauid into his hands, and cursed be Irrijah. Ier. 37.13. that staid Ieremy, and brought him to the Princes as a fugitiue when hee was going to the land of Benia­min. Secondly, if they cannot hide themselues, wee must doe it for them. So did Obadiah (1. Kin. 18.13.) in the court of Ahab hide a hundred Prophets from the cruelty of Iesabel. So did Ra­hab, Iosh. 2.1. in great zeale to God and loue to his seruants, hide the spies with the danger of her owne life. So did the Disciples, Act. 9.21. let downe Paul in a basket, when his life was sought for by the Inquisition. Thirdly, if they be apprehended we must be so farre from accusing them, as we must countenance and de­fend them to our powers. So did Ebedmelech, Ier. 38.9. when he came to the King in the gate, and told him Ieremy had wrong to be imprisoned: and so did Ionathan, 1. Sam, 20.32. defend Da­uid [Page 60]against his owne father, for it is not the commandement of a King that ought to make vs giue vp the sonnes of God into their hands: nay the Lord himselfe in this place teacheth vs other­wise, that would not suffer these Wise-men to obey Herod, wher­by the babe might haue beene exposed to his butchery.

Lastly, in the departure of these Wise-men, obserue that God both in the beginning and in the end will blesse all courses and actions enterprised and done in his feare and in a holy obedi­ence, as he did blesse and prosper the iourney of these Wise-men, giuing them both a direction which way to come to Ierusalem, and which way to goe from Bethlem: which must make vs if we expect any blessed successe of that we vndertake, not to begin but with the warrant of a good conscience, nor to proceed but with a reuerent and resolute obedience as to the commande­ment of God, and as aiming at the aduancement and promotion of his glory, and the furtherance of his seruice.

THE Euangelist as before hee shewed the glori­ous and blessed beginnings of our Sauiours birth, who though borne in basenesse, had testimony giuen him of his maiesty by the starre in heauen, and in earth by the Wise-men of Persia: so now he setteth downe a matter of great discomfort, that this same babe, euen from his cradle, should begin to bee crucified in himselfe and his members. Wherein generally there be three points set downe: first, the commandement of the An­gell: secondly, the obedience of Ioseph: thirdly, the fulfilling of a prophesie.

In the commandement consider, first the circumstance of the time, that it was after the departure of the Wise-men: how long after is not certainely set downe: but it is probable and likely, that it was not till Mary had recouered the weaknes of her child­birth. Secondly, heerein consider the substance of the message, containing these foure things: first, that Ioseph must take the babe and his mother, hee doth not say his wife, for the Angell had before satisfied him for that matter. Secondly, the place whither he must goe: to Egypt, the worst of all other. Thirdly, the time he should stay there, set downe indefinitely, till hee was called away. Fourthly, a reason of this commandement, expres­sed to releeue the weaknesse of Ioseph, though the commande­ment it selfe had been sufficient, because Herod sought to destroy the child.

Out of the first circumstance of the time: learne, that God gi­ueth and alloweth no long time of peace and truce to his ser­uants, whom he will make mirrors of patience, but hee sendeth one trouble in the necke of another, that though the life of man be but as a tale told, yet the estate of a Christian soule hath ma­ny fractions and interruptions, before it can passe like the wea­uers shuttle through the web: so as the breathing time which they haue had, is but to enable them to further strength for that which succedeth. Heere being in this place set downe, how the Lord mingled the sweetnesse of the gifts brought to this babe by the men of Persia, with the bitternesse of an immediate perse­cution [Page 62]by the hand of Herod the King, to teach Ioseph, and in him all of vs, that when we haue had honour, together with the profession of the Gospell, we may not flatter and perswade our selues of the continuance of this, but bee armed to stand to the truth, and to the acknowledgement of the Lord Iesus, both in honour and dishonour. For Mary as she had this comfort to see the babe her sonne honoured and worshipped of these Wise­men, so had she this sorrow and discomfort mixed therewithall, in the night to trusse vp her furniture and to flie. Thus fared it with her sonne at another time, who (Mat. 21.8.) comming ri­ding on the Sabboth to Hierusalem, had acclamations and cries of the people, Hosanna to the Sonne of Dauid, blessed be he that commeth in the name of the Lord: yea had the greatest glory that euer happened to any earthly Prince, to haue garments strawed in the way for him to tread on, thereby the more royally to en­tertaine him: yet after all this within fiue daies he is exclaimed on, and tumultuously they crie, Crucifie him, crucifie him, his bloud be vpon vs and our children. To teach vs, that neither prosperity puffe vs vp, nor aduersity cast vs downe: knowing that it is the Lords will and pleasure, that there should be an interchangeable course of these things. As Simeon prophesied (Luk. 2.35.) that a sword should pierce Maries soule, which euen now was fulfilled, being commanded to take her heeles: to teach her, that she should not expect any great state in this life, though she was the mother of the King of glory, but that euen shee should be fashioned after her owne Sonne, to come to a crowne by the crosse. Heere then is condemned the daintinesse of those profes­sors, that will waite no longer at the Lords table, then they may be fed from his trencher, and which doe loue the practise of the Gospell onely for the peace of the Gospell. For Ioseph may not bee discouraged; though he bee driuen to flie with the Lord of life in his armes: but heereby may he be secured of safety, ha­uing his Sauiour with him. And on this may we all rest, that [...] wee bee driuen to flight for the cause of Christ, our feet shall [...] leade vs to the wings of Christ, where we shall be cherished, e­uen in Egypt, a place of darknesse, and disdaine to the truth [...] God.

For the second circumstance, which is the place wither they must flie: it cannot be thought, but Ioseph was distracted and wearied with sundry cogitations, yea and perplexed with deepe sorrowes, to see that this King of glorie must bee forced to flie from the cruelty of Herod, and to such a place as was alwares an enemy to the Church of God. Howbeit, heerein wee may ob­serue, how sometimes the Lord sheweth but a sparkle and por­tion of his power in the deliuery of his seruants, though at o­ther times hee openly sheweth himselfe for their protection in great glorie and maiesty: as in the case of Eliah (2. King. 1.9.) when the souldiers came to him and scoffed him, saying: Man of God come downe: presently the arme of God was made naked, and fire came downe and consumed them. So did the Lord deale with Elisha, (2. King. 6.18.) who hauing discouered the se­crets spoken in the King of Syriahs chamber, the King in indig­nation sends foorth against one man; hauing but Gehezi to wait on him, and hoast of armed men to compasse the place where hee was, and when they came, thinking to haue caught him, they were smitten with sudden blindnesse, and Elisha in a holy zeale of Gods glory, leadeth them to a city, where but for him they had beene all slaine. So Daniel (chap. 6.7.22.) he is put into the Lions denne, sealed with the Kings owne signet, as escape out he could not: which since it is so, the mouths of the Lions are shut that they cannot hurt him, heere is maiesty: but now Iesus his owne sonne he must flie, and shall not be rescued by any im­mediate hand of his Father, heere is a diuerse dispensation. The children in the fire (Dan. 3.22.) though it consumed them that cast them in, yet doe not their cloaths so much as smell of it: and shall wee thinke that the hand of the Lord was now shortned, or his power abated, that hee could not haue wrought as migh­tily for the safety of his owne sonne? God forbid. Peter we see is cast into the gaole (Act. 12.8.) but the Angell of the Lord openeth the doore, and bids him preach with confidence: and [...]hen hee was condemned the next day to bee executed, lying [...]ound with two great chaines, the Angell with one blow vnloo­ [...]eth them both, bringeth him through the souldiers, and an iron gate flieth open to giue him passage. So Paul (Act. 16.26.) he [Page 64]is deliuered by an earth-quake that shakes the prison, and the gouernours are faine to intreat him to go foorth. Thus can the praiers of Gods seruants obtaine the ministery of Angels, to disarme the power of Sathan, and to frustrate the malice of the wicked. Howbeit on the other side, how the Lord suffereth as it were his power to bee blasted vnder a wonderfull kind of infir­mity, wee haue equall examples in the Scripture. We see Eliah (1. King. 19.3.) that before could command fire from heauen, must now flie from the face of Iezabel, and is driuen to such an exigent, that hee cries out vnto the Lord euen to take away his life. So the spies that came to see Iericho, (Iosh. 2.4.) and were sent from Ioshua the Lieutenant of God, to take possession of the land of Canaan, so hardly escape they with their liues, than harlot is faine to make a lye to saue them, and to couer them with the stalkes of flaxe that they may not bee found. Paul tha [...] had before an earth-quake to vnshackle him, hath at another time (Act. 9.25.) no other way to preserue himselfe, but by being let downe in a basket. So Ieremy to flesh and bloud [...] most basely deliuered; for being cast into the dungeon, Ebel­melech (Ier. 38.11.) obtaineth of the King to bring him ou [...] and then with a company of ragges and old worne clouts boun [...] together, as with a cord he draweth him foorth, and is glad [...] send him away. So fared it with Dauid, (1. Sam. 19.12.13.) fo [...] Michol perceiuing he could hardly escape the fury of Saul, fir [...] shee lets him downe at a window, and then shee puts an image [...] the bed, as if some sicke man had beene there. And thus did th [...] Lord prouide for his sonne after the basest manner, that his pa­rents must take their heeles to preserue his life: he could haue se [...] a kind of madnes on Herod, as he did on Nebuchadnezzar, (D [...] 4.29.) and haue spoiled him of all his kingly royalty, and seuer [...] him from the company of men, and made him feed with beasts he could haue made his Angell haue strucke him, as hee did [...] nephew, (Act. 12.23.) or haue raised vp his sonnes to ha [...] slaine him,Esa. 37.38. as he did to Senaherib: or haue caused him to ha [...] hanged himselfe in a desperation of the kingdome: hee coul [...] haue astonished them when they had come to kill him, as he did (Ioh. 18.5.) when they came to take him, that they sho [...] [Page 65]haue killed another, as did the Madianites, Iudg. 7.21.Psal. 83.9. But it was the will and pleasure of the Father, that he should beginne his life in misery, as he should end it in ignominy, and hee wor­keth not by miracles for the deliuery of his Sonne. For first as yet there was no time for the manifestation of miracles, for then he might haue beene thought not to haue beene true man. Se­condly, it was to fulfill a prophesie, that out of Egypt his Sonne might be called, intending heerein a proportion betweene the head and the members: that as the Israelites were caried out of Egypt, (Exod. 12.31.) so also should Christ the head of his Church be. Thirdly, in this was praefigured the casting away of the Iewes, and the calling and cariage of the Gospell among the Gentiles. Fourthly, that another prophesie might be fulfil­led, that for his sake should the children of Bethlem bee slaine. Fiftly, that the cruelty of Herod by this meanes might bee the more disappointed. Sixtly, to giue warrant to vs, that in the time of danger and persecution, wee may lawfully flie. Seuenthly, that we may not thinke the crosse too base for vs, since the Lord of glory did thus beare it.

Further, it is wonderfull to see, that the Lord will haue his Sonne thrust out of Iuda, and from among the Iewes, to whom specially hee was promised, and whom principally hee should saue, and to bee entertained in Egypt, a place of all abominati­ons, and which hated God. But thus did the Lord aduance Io­seph in Egypt, (Gen. 41.40.) when his brethren would haue killed him in Israel, and thus did he prouide for Daniel in Baby­lon, (Dan. 6.3.) where diuels were worshipped, and aduanced him to bee the second person in the kingdome. Achis King of the Philistims (1. Sam. 21.10.) receiued Dauid when Saul per­secuted him. Eliah when he could not be fed in Israel, (1. King. 17.15.) is cherished by a poore widow of Sarepta in Sydon an heachenish country. And Ieremy the Prophet (Ier. 39.12.) is better entertained by Nebuchadnezzar King of Babel, then by Zedechia the Priest. Thus can the Lord stirre vp the hearts of the heathen, to bee better to his seruants then their owne bre­thren, and that Saul shall prophesie when he intendeth to per­secute, (1. Sam. 19.24.) to comfort vs, that euen our greatest [Page 66]enemies shall nourish vs, if we be cast out of our country for the profession of the Lord Iesus; yea Egypt shall be a resting place [...] for Ioseph if the babe be with him, though it be grieuous and te­dious to Ioseph to want the sacrifices, and to lose the comfort [...] hearing the law of God expounded. And when Paul can haue [...] preaching place at Hierusalem the Citie of God, then shall hee preach two yeeres without contradiction in Rome, Act. 28.30. a place of all persecution.

3 For the third circumstance, how long Christ should stay in Egypt: consider first, that Ioseph is heereby assured he shall no [...] stay euer, which doth somewhat ease and refresh his anguished soule: for when he considered the iourney hee was to take was tedious, the place whither he was to flie barbarous, the tender­nesse of the child he must take with him, that hee must be absent from the publike exercises of religion, that his dispatch was so sudden, as he had no time to take his leaue of the godly of Hie­rusalem, no doubt his heart was much astonished, and his spirits of life much appalled: therefore to comfort him, the Lord bids him stay till he calleth him: implying, that there shall bee a time wherein he shall be deliuered. In which we learne, that affliction shall not alway last, and that the rod shall not euer rest vpon the backe of the godly, but we shall haue beauty for ashes, the oile of gladnesse for the garment of heauinesse,Psal. 104.15. and our captiuity shall be like the Summer riuers, and they that goe foorth with a little seed shall come home with full sheaues. Heere also note, tha [...] by saying: he must not come, but abide there till the Lord doe call him, that it is as much as to haue said: Come not of thy selfe no not vpon any exigent or sheights whatoeuer, though thou be neuer so villanously intreated: and by setting downe the time of his abode indefinitely, he doth it to trie his obedience that he may with patience attend the Lords pleasure. Wherby we learne, that we must not prefix any set time vnto the Lord, how long he shall exercise vs vnder the crosse: Ioseph must stay in Egypt til he be called foorth: and let this be Iosphs hope, in Egypt hee shall not alwaies be, but he shall returne againe to Hierusalem, and the scourge of the vngodly shall not alway claspe about the loines of the righteous.

Now for the fourth circumstance, which is the reason of the commandement. Learne first, how the Lord releeueth our weakenesse, and tendreth our infirmitie, that though a bare com­mandement had beene sufficient for Ioseph to haue addressed himselfe for this iourney: yet the Lord taketh pity vpon him, and will not tempt hm aboue the measure of his faith, but fully satisfieth him, not onely commanding by authority, but euen perswading by reason, that he may obey with the greater cheere­fulnesse: For Herod (saith hee) goeth about to destroy him. Otherwise did the Lord deale with Abraham, Gen. 22.2. accor­ding to his strong faith, commanding that which flesh and bloud most abhorreth; and giueth no reason of it, namely, to bee the butcher to his owne sonne. But heerein shall our condemnation be the more iust, because the Lord hath giuen so many calles, and yeelded so many reasons why we should flie from sinne, and why we should turne to him; not for feare of any bodily destructi­on by the hand of Herod, but for feare of that spirituall thral­dome, wherein Satan laboureth to keepe our soules, the Lord hauing discouered vnto vs early and late that hee is an old and a subtill enemie, armed not onely with darts, but euen with fiery darts to sting vs vnto damnation. Let vs therefore with Ioseph embrace the sweet kindnesse of the Lord, who mildly exhorteth vs to haste as it were out of Sodome; and let vs with him resolue without any fleshly discourse with our selues to bee gone at the first call; for his word is truth, and the danger he foretelleth will follow.

Secondly, heerein obserue, that the Lord knoweth the secrets of mens hearts: for Herod pretended adoring, but intended the murthering of the Lord Iesus. And his crafty and concealed purpose is heere named by the Angell, that we may feare to deale doubly with our owne soules, and may abhorre all hypocrisie, because the Lord casteth his eie not only vpon our actions, but watcheth euen ouer our very thoughts, and will in time disco­uer them to our great shame. This is it Dauid praieth against, Psalm. 32.3. that the Lord would free him from guile of spirit, not to deceiue himselfe, nor to dissemble his sinne: for his dea­ling doubly with God and his soule, in that his sinne with Bar­sheba, [Page 68]had so distempered his conscience, that vntill he had fully mastered his hypocrisie, he could finde no rest in his bones. Yet such is the simplicity, or rather the frowardnesse of our harts, that though wee know all things to bee naked and open before God, we still runne on in hiding and cloaking of our sinnes, which is as auncient as our first fathers fall; who after the eating of the fruite forbidden, had his eies opened indeed: that is, he then by experience perceiued, and by checke of conscience saw what euill he came into, and what good he had lost; being conuinced of his owne misery, he takes fig-leaues to couer his shame, a small couer to hide it from the eies of God. Beside, marke his sottish­nesse, he couereth but his shame, whereas the principall instru­ments of his wickednesse were his eies, his eares, and his taste, and these were more filthy, for the other part actuall had not sinned. Now when he heard the voice of God, the winde cary­ing to his eare such a voice as he had not heard before, then hee flieth among the trees, thinking if fig-leaues would not serue, yet the shadow of trees would sufficiently hide him; alwaies when the Lord summons vs, seeking shelter, that wee may not come to reprehension. And when this voice of the Lord could not bring him to a confession of his sinne, nor pierce his heart enough, the Lord calles him with his owne mouth: Why does [...] thou hide thy selfe? Marke now his wonderfull hypocrisie crept in so soone after his fall. Adam assigneth two causes of the hi­ding of himselfe, both false; and omitteth the true cause, that is his sinne: the one, because he heard God speake, which is most false; for he had heard him speake often before, and that most comfortably. The second cause, because he was naked: and yet this was no cause, for it is said in the text, they were both naked and were not ashamed. And by the malignity of his nature, in this hee secretly chargeth God to be the cause of his sinne, who in his originall creation had made him naked, whereas hee him­selfe was the cause of the shame of his nakednesse. God goeth further with him: Hast thou not eaten of the fruit which I forb [...] thee? Now the Lord names the sinne: and in his answer marke his hypocrisie and guile of spirit worse then before: The woma [...] (saith he) which thou gauest [...]e, gaue me of the tree, and I did eate. [Page 69]As if he should say, it was thine owne ordinance, so as he impu­dently faceth out the matter, and la [...]es it vpon his wife, whereas it was his owne ambition and not her suggestion only that prouo­ked him to the sinne: and in the whole story yee shall not finde one word of confession. So the woman shee transfers from her selfe to the diuell the cause of her fall; the Serpent indeed blew the coles, but the fire was in her owne heart, and she would not confesse that shee abused her selfe to bee seduced by the Serpent: so as both of them felt the punishment of their sinne, but would not iudge of the cause of it in eating the forbidden fruit. By which examples, as by the naming of Herods sinne conceiued but in heart, and by the traducing forth of Adam for his sinne that brake foorth into his hands, we must learne to hedge in our thoughts, that they harbour not so much as an euill inclination: for sinne is of a forward brood and will soone bee hatcht, and though as it is Psalm. 50.21. the Lord hold his peace, that is, forbeare with patience for a time, whereby wee thinke him like our selues, that is as in the Hebrew, a good fellow like our selues, yet (saith the Lord) I will lay thy sinne before thee, that is, as it sig­nifieth in the Hebrew, either set them in order before thee like dishes on the table, or write them in a role and make thee reade them in despight.

Thirdly, in that it is saied, Herod will seeke to destroy him; it sheweth what hearts the wicked beare toward the godly, and what purpose they haue, but that it shall bee frustrate: for it is said, Herod would kill him, not, he shall kill him. Thus though we be all sheepe appointed to the slaughter in the malice of the ene­my, yet we are not so in the purpose of God. For the Dragon Reu. 12▪ 4. like a bloudy mid-wife standeth ready to deuoure the child, whereof the Church should bee deliuered, but the Lord prospereth her in her trauell, and assumeth the child into heauen, that he may be free from the cruelty of the beast. Whereby we are taught euery day to take vp our crosse: for if wee will liue godly in Christ, there is a necessity of persecution, and we must all suffer, either the sword of Esau, or the frumping of Ismael. Gen▪ 27.1. Gen. 2 [...].9. Act. 23.31. And this may be our comfort, Herod may trauell with mischiefe but he shall neuer bring it foorth: the Iewes may vow and sweare [Page 70]the death of Paul, 1. King. 17.5. but they shall be preuented. Iesabel may make hue and crie after Eliah, but the Lord himselfe shall hide him. What? did Herod thinke God to be an idoll, or to haue cast off all care of his Sonne? he knew by the Prophets that God had set him vp to raigne ouer his people, and yet he vainly thinkes that he is able by his power to disappoint the decree of God: which is the nature of all Atheists to challenge absolute domi­nion vpon the earth, thinking God to be shut vp in heauen: but he that sitteth there laugheth them to scorne: for Herod thought to haue had the life of the babe, but the babe had his when the measure of his sinnes were fulfilled.

2 For the second generall point, which is the obedience of Io­seph, learne how willingly he takes vp his crosse: he might haue thought himselfe a miserable man to haue maried such a wife as he might not accompanie with, and the babe which was borne to be the cause of these vnseasonable troubles; for these no doubt were the suggestions of flesh and bloud: but he laieth aside con­sulting with the old man, and fixeth his eie vpon God, and ca­steth his care vpon the highest, that as he had giuen the temp­tation, so he knew he would likewise giue the issue; like Abra­ham, Gen. 22.8. who answered his sonne, saying, God will prouide a sacrifice; and like this babe himselfe, who afterward in his con­flict of death, Mark. 14.36. though most tedious and grieuous to the flesh, did yet submit himselfe to his fathers will. So as the obedience of Ioseph is here commended by this, that he presently dispatcheth, not standing reasoning with the Angell, nor wai­ting for the comfort of the day; for cursed is he that doth the worke of the Lord negligently. He knew this babe was the Lord of glory, and that all the world could not murder him as yet, be­cause he had a worke to doe for the King of heauen; yet seeing there is at this time no other doore of escape but flying, hee is neither negligent nor carelesse, but he accounteth all haste too little, and in the night trusseth vp all he had: whereby we may thinke he was exceeding poore, and maketh no delay. Where we learne, that though we be sure the Lord will defend vs, yet if we be in danger, and the Lord hath opened a window for our deliuerance, that we vse all possible dispatch. Dauid was sure [Page 71] Saul could not surprise him, because the Lord had promsed him the kingdome; yet 1. Sam. 24.1. he hideth himselfe in caues, and flieth frō one place to another to auoid his fury, because though he had Gods oth that he should be king, yet he would not tempt God by exposing himselfe to danger. So Ioseph though he had the babe of life in his hands, yet flies; which is a matter of no di­strust but of singular obedience, because he is willed so to doe.

3 For the third point, which is the fulfilling of the prophesie. The Prophet Osea, ch. 11.1. after he had set downe the sinnes of the Israelites, and had brought in God threatning them with his iudgements, and with this iudgement as the greatest, that he would distinguish the light of Israel by taking away his sonne which was their glory, then hee is sent from God to comfort them againe after this sort, that although they had beene rebelli­ous whom the Lord had chosen in his couenant, though they had not profited by his corrections, and though it might agree with the Lords iustice to depriue them vtterly of his sonne, yet forasmuch as Israel is his childe, though he hath sent his sonne into Egypt, that thereby they might consider their owne vn­woorthinesse, yet for his meere mercy sake he will bring him forth againe, and restore him vnto them. Where we learne first, that though we breake our couenant with God, yet hee is faith­full that hath promised, and will neuer breake his couenant with vs; for his thoughts be not like our thoughts, but he is the same for euer: howbeit if the Lord do beare vs in his armes as he did Ephraim, Osea 11.3. and leade vs with the bands of loue,Iam. 1.17. if he take the yoke from our iawes, and yet we will not acknowledge by whom wee are healed, and in whom we are eased, we shall wander in the desert of our owne lusts, and languish as it were in torment of conscience before the Lord will vnfold the bright­nesse of his Sunne, and discouer the light of his countenance vn­to vs. For though Christ shall be called out of Egypt at the last, yet many sorrowes shall runne ouer the hearts of the Israelites before they shall see him.

Secondly, in this prophesie obserue, that there was neuer a­ny thing shewed should come to Christ which was base, but it was foretold before, that when it came it might not seeme [Page 72]strange, nor men might not be offended at it, as heere is foretol [...] his flying into Egypt; and his basenesse, that no man would vouchsafe to looke vpon him, was foretold by Esay, chap. 53.2. So was it foretold, that not many mighty or noble should be cal­led: for as S. Paul saith, 1. Cor. 2.8. none of the Princes of the world haue knowen the wisedome of God, to the end we may not be offended with the base professors of the Gospell, but may be as S. Paul calleth them 1. Cor. 4.10. fooles for Christ his sake. So was it foretold, that in the latter daies there should be scarse faith found vpon the earth, as S. Paul speaketh, 1. Tim. 4.1. that we may not be discouraged with the profanenesse of the world, but that wee may labour to bee of the number of those fooles to whom the riches of the Gospell is reuealed, and in the company of those few whose lampes shall bee found burning, and whose faith shall be found grounded vpon the perswasion of Gods loue in his sonne.

NOW followeth the persecution it selfe; the perswasion of the Angell being like a flash of lightning before a clap of thunder, wherein the Euangelist deliuereth three generall points: First, by what occasion Herod was so set on fire and exasperate to beethinke himselfe of these murthers, namely, because hee thought himselfe abused. Se­condly, the execution of this massacre with the circumstances; first of the place, it was in Bethlem and the townes adioyning to it: secondly of the persons, they were children of two yeeres old and vnder. Thirdly, the Euangelist noteth the fulfilling of a prophesie anciently foretold, that this comming to passe they might know it was no small matter, and withall, that the sonne of God was sent not to raigne as a Monarch, but to be persecuted vnto bloud.

For the first, Herod thought himselfe mocked, not that he was so, but onely deemed himselfe so. Where we learne, that Prin­ces thinke them selues abused, and that disparagement is done to the state royall, if men will not be executioners of their bloudy complots, and euen sell their soules for the effecting of their de­signes. Herod is mocked, because the Wise-men will not relate the certainty of Christs birth, that he may murder him: and Saul (1. Sam. 22.17.) thinketh himselfe contemned, because his foot­men would not slay the Priests of the Lord that had their hand with Dauid.

Secondly, in that he tearmeth it mockery: note that the wic­ked can father that vpon others whereof themselues are most guilty; for the Wise-men they meant simply, but that they were interdicted of God, to returne to the court: but Herod he moc­ked with the Lord: for though hee knew that this new-borne King was to be set vp, and that hee must raigne in the hearts of men, yet in despight of God he though either by policy to cir­cumuent it, or by power to withstand the ordinance of the Lord, scorning at the Oracles of the Prophets, and complaining of cousinage, when himselfe would haue cousined the almighty. [Page 74]like vnto Fimbria of Rome, who hauing dangerously wounded one, the next day entred an action against the party grieued, be­cause hee had receiued but part of his blade into his bodie, and not all. And is it not strange, when Pharaoh shall call Moses hard hearted, when the Wolfe shall accuse the Lambe, the Ser­pent saie the Doue is too subtle, and Herod exclaime vpon the Wise men for mockerie, when himselfe nourished so foule a vice against the highest? No doubt he was wroth, but not simplie be­cause the Wise men returned not, but for his owne sottishnesse, that hee had not sent some man with them to haue seene what had become of the babe. But thus when Princes make league and band themselues against the Lord, and contribute toward the affliction of his saints, hee insnareth them in their owne in­uentions, and infatuateth their deuises, and destroieth the coun­sell of Achitophel, Psal. 18.26. 2. Sam. 17.14. for as the Psalmist saith, With the froward the Lord will deale frowardly.

For the second point, which is the execution of this butchery, we see, to the end that if it were possible he might haue the bloud of the babe among the multitude, he spareth none, and the stories report, in this massacre was killed his owne sonne; whereupon Augustus the Emperour said in detestation of his cru­elty, that he had rather be Herods hogge then his heire. By which we learne, that the diuell possessing the heart of a tyrant, makes him execute any thing tending to the maintenance of his state, though the nature of man abhorre it, as the effusion of bloud, or though they be checked and amated by their owne hearts: for Herod knew if Christ were borne he must raigne, yet against his owne conscience he endeuours by counsell (if he be able) to de­ceiue, or by crueltie (if he be able) to supplant the decree of God. Thus did Pharaoh, Exod. 8.4. seeke to crosse the commandement and purpose of the Lord in the deliuery of his seruants, though by many immediate testimonies and wonders from heauen hee saw it as it were written on the walles, that the Israelites must de­part. And thus did Saul seeke the life of Dauid, though he was told by Samuel, 1. Sam. 15.28. that the Lord the strength of Israel that could not lie, had rent the kingdome from him and giuen it to his neighbour.

Secondly obserue hence, that when one way succeedeth not to these Atheists, then they straite attempt another. Pha­raoh at the first doth but exact further and greater labour of the Israelites, but after he dealeth with the Midwiues, Exod: 1.15. to kill them that should be borne: and after his malice, breaketh foorth more fiercely into an edict or proclamation, vers. 22. that the male borne should be cast into the riuer. So Saul confessing that he knew the Lord would establish the kingdome in the throne of Dauid, yet first he sought to insnare him by his daughter, 1. Sam. 18.17. Onely (saith he) fight thou the battels of the Lord: and thou shalt haue my daughter: but after his hypocrisie is discouered, c. 19.1: making solemne proclamation, Who haue I among all my souldiers that will do thus much for me to kill Dauid? So as he that could spare Agag would pierce Dauid. So Herod when he saw he was preuented of his first purpose, by the not re­turning of the Wise men, he still trauelleth with the same mis­chiefe: and whereas before hee sought but the life of the babe onely, now he is so enraged, as he doubleth his crueltie, and will haue the life of many innocent babes: such a fire is sinne, to dou­ble and increase the heate by burning: and the deferring of their cursed attempts, which should be as water to quench them, is as oile to inflame them: this being wrought by the malice of the diuell, who throweth in fresh poison into our hearts, that if wee bee preuented in our resolution of murdering the Lord Iesus, we will be like the Dragon,Reu. 12.12. to send foorth whole flouds of waters out of our mouthes to drowne and destroy his mem­bers.

Thirdly obserue, that there is no edict or proclamation so cruell or execrable against Gods Saints, which some wicked men will not execute at their Princes commandement. If Iesa­bel would haue Naboths vineyard, and cannot obtaine it with­out his life, 1. King. 21.11. she shall haue gouernors to serue her turne, that will so one follow her cursed counsell. When no man will fall vpon the Priests at the words of Saul, 1. Sam. 22.17. then will Doeg take the sword and do it: and Herod heere can no sooner mention a murder, but his seruants will execute it. Where further consider, that if hell be prepared for the commander, [Page 76]so is it likewise for the executioner, though his act bee warran­ted by authority. Is it in the power of the Prince to bring in a religion against God, or may they doe what they will? God for­bid. If the Prince should command mee to burne the Bible, I ought not to doe it; for a thing is not of God because she com­mands it, but because it is of God therefore ought shee to com­mand it. Cambises king of Persia inflamed with incest, consul­teth with his Wise-men whether he may lawfully mary his sister: they answer, they find no such law to warrant it; but they finde another law, that the King of Persia is without all law. And thus doe Princes counsellers feed them in their humors, nodding at whatsoeuer Augustus will haue done. And euen so miserable are these times, that men doe wait at their Princes mouthes, and performe their decrees, not scanning whether they be grounded vpon the law of God, which ought to bee the rule whereat Princes should leuell their commandements, and by which subiects should square their obedience. For it is not enough to slay Amnon (2. Sam. 13.29.) at Absoloms commandement: nei­ther shall Rabshaketh excuse himselfe (Esay 36.16.) for railing on the liuing God, though he had the warrant of the King of A­shur to doe it; but in these and such like sinnes they hazard and aduenture their owne soules: therefore let euery of vs keepe the ground that Balaam at first stood vpon, Numb. 24.13. not for a house full of gold to passe the commandent of the Lord; yet I doe not say rebell, but obey not. Let Saul himselfe fall vpon the Priests if he will haue them slaine, and let not vs assist him. Let Iesabel her selfe sit in iudgement vpon Naboth, but let not vs condemne him: we are bound to do good to the saints of God, much lesse to persecute them. And it is said in the Gospell, hee that clotheth a poore prisoner,Mat. 35.36. clotheth the Lord Iesus. Now what shall we say then of him that standeth vp like Tertullus a­gainst Paul, Act. 24.5. to plead against him, and to reproch him with the name of a pestilent and seditious fellow? For if they shall bee condemned that haue not ministred to the necessity of the saints,Luke 16.25. but haue been ashamed of their bands: If Diues shall hang in hell for not refreshing Lazarus at his gate, what shall become of them that take the bread from Lazarus, and put Paul [Page 77]into bands, or else enforce crimes against him to retaine him in bands? Looke Iudg. 5.23. Cursed be Meroz, because they helped not the Lord, nor stood in defence of his truth. A double curse then shall light vpon them that oppose themselues against the truth. Obediah against the expresse edict of Iezabel, (1. King. 18.4.) hi­deth the Prophets, and Rahab (Iosh. 2.3.) ventureth her life to preserue the spies.Exod. 17.12. Psal. 106 23. And what better spies can there bee then Preachers, which stand in the gap betweene God and vs, as did Moses: which watch ouer the soules of the people, and shew vs the way to heauen? Ionathan being often incited by his father to kill Dauid, (1. Sam. 20.2.) protesteth Dauids innocencie, though Saul perswaded him that Dauids glorie could not bee without Ionathans ruine, and would not be drawne to doe it. And if hee would not compasse such a mischiefe at the commande­ment of Saul, which had a threefold force in it: first, as procee­ding from his Father: secondly, from his Soueraigne: thirdly, being ioyned with the temptation of a kingdome: much Iesse ought we to gratifie the State with the affliction of Gods Saints: for we must rather (Act. 4.19.) obey God then man; yet diso­bey not the Prince: for his commandement standeth on these two feet, either to doe the thing, or to sustaine the punishment for not doing it.

Fourthly obserue, that assoone as Christ is borne there is trouble and commotion, ciuill and forren warres, yet is not Christ the cause of it, but the wickednesse and peruersenesse of Herods heart: for righteousnesse must not yeeld to iniquity, and Christ must be borne, and being borne must raigne; though the diuell rage, and the world swell neuer so much. Certaine it is, no Gospell teacheth so much peace as this of Christs: for it tea­cheth peace betweene God and man, betweene man and man, yea betweene man and his inward soule, and maketh the wolues to become lambes, and the Lyon to lodge with the Beare. But Herod would haue the Gospell abolished, and Christ murthe­red, which cannot be. Shall Dagon (1. Sam. 5.3.) yeeld to the Arke, or the Arke to Dagon? Shall the ten Tubes go to Iuda, or Iuda to them? Ishbosheth to Dauid, (2. Sam. 2.16.) or Dauid to him? Herod loues not Christ, therefore hee murthers the chil­dren, [Page 78]and Dauid especially being king, must not yeeld to Saul: house, nor Iuda goe to the ten tribes, nor Christ giue place [...] Herod: but if his Crowne cannot stand with the gouernment of Christ, well may he harbour murther in his thought against him, but iudgement shall fall on his owne head: for God will wate [...] ouer his owne sonne, and fight for his owne truth. So as whe [...] religion hath beene granted by Parliament, and suppressed by priuate commandement, there may the subiects stand on the part defensiue to ward the blow, being smitten: but if it hath not beene established by publike authority, then may they not take vp armes to set it vp.

Out of the murther it selfe gather, that though there be many flaine, yet Christ escapeth: and that in the greatest persecution, yet Christs religion shall neuer bee abolished. For heere is great bloudshed, yet Christ liueth; great persecution, yet the Gospell flourisheth. When Iezabel thought she had had her hands full of bloud, and that she had rooted out all the Lords Prophets, you and when visibly there was no face at all to be seene, so as Eli [...] thought himselfe onely to be left, then the Lord (1. King. 19.18.) reserued seuen thousand to himselfe, that had not bowed the [...] knees to Baal. And when by scattering the sheepe and smiti [...] the shepheard, the diuell thought himselfe flush, and that [...] Christ sleepe in the earth, he had vtterly stung him to destructi­on, then was his resurrection most glorious, and then did the Churches of God increase daily. For such is the nature of the Gospell, that the more it is troden downe, the higher it riseth; the more it is maligned, the broader it spreadeth; and wh [...] seemeth to be dead, then is there most life in it.

3 For the third point, which is the prophesie, Ieremy (chap. 13.15.) to declare the greatnesse of Gods mercy in the deliuery of the Iewes, sheweth them, that they were like to the Be [...] ­mites or Israelites, that is, vtterly destroyed and caried away, in­somuch, that if Rahel the mother of Beniamin, could haue ri [...] againe to seeke for her children, shee might haue wept [...] want of them, but she should haue found none remaining. Th [...] doth the holy Ghost bring in heere as a butchery foretold, [...] the end that none might either wonder or be offended at it: for [Page 79]it might haue beene said: Is this the consolation of Israel? nay, he is the discomfort and destruction of Israel, his birth hauing kindled such a fire as neuer was the like before, leauing so many sad hearts for their lost children. And how may we hope he shall be our Sauiour, when his beginning is with this bloud? And the more to increase the cruelty of it, the holy Ghost speaketh excessiuely, bringing in Rachel dead many yeares before, how­ling and wringing her hands at the rufull spectacle of this bloudy tragedy, as if the calamitie of the liuing, might seeme to touch and affect the dead. That therefore this might not seeme strange, the spirit of the Lord recorded it long before, that when it came to passe they might digest it, as a thing foreseene in the wisedome of God necessary to fall out.

NOW followeth the returne of Iesus out of E­gypt, after the cruelty executed by Herod vpon the children, and the iudgement of God mani­fested on Herod, striking him with death. [...] which words there bee foure generall points to be considered; first, the commandement of the Lord by the message of an Angell vnto Ioseph, as the foster-fathe [...] of this babe, whereby he is aduertised to returne, hauing securi­tie giuen him that he need not doubt, namely that Herod and the rest were dead which sought the life of Christ. Secondly, the o­bedience of Ioseph, turning neither to the right hand nor to the left; but as he staid till hee was called, so he staied not when he was called. Thirdly, in what feare Ioseph stood, finding suc [...] troubles in Iudaea, and into what perturbation of minde he [...] cast when he heard that Archilaus raigned, knowing him to be Cockatrice, hatched out of a Serpents egge, and how the L [...] ­sent an Angell to releeue him in this perplexity. Fourthly, [...] Ioseph minding no such matter by his turning into Galile, th [...] is an ancient Oracle fulfilled, that this babe should bee call [...] Nazarit.

Out of the first learne the faithfulnesse of Gods pro [...] that he is a God of his word: for in this is his first prom [...] complished, as appeareth now by the effect, that he wou [...] his sonne out of Egypt, and that the same Angell that br [...] the heauy tidings vnto Ioseph of his flight from Bethle [...] Egypt, the same Angell brings him this glad tidings of [...] turne from thence into the land of Israel. And thus m [...] consider of all the promises of God; as of his couenan [...] Noah, Genes. 9.11. that the world shall no more bee dro [...] his promise to Israel, that they shall be his chosen: for ho [...] euer the Lord withdrawes his fauour from his saints for a [...] yet at the last he will release them, and in compassion will [...] vpon their afflictions. And well may the mountaines fall, the course of nature change, but Gods promise shall [...] faile:1. Thes. 5.24. for as Dauid saieth, Psalme 32. though their [...] ­lations bee many, yet the Lord will deliuer them out of [Page 81]And though this pregnant security of returning be not expresly giuen to euery prisoner as it was heere to Ioseph, yet all that feare God haue this to comfort them, that hee hath giuen his word hee will make them blessed (Mat. 5.4.) and that as hee hath drawne them to the profession of his name, so hee will neuer leaue them till hee haue brought them to the possession of his glory: and that whether they die in Egypt vnder the fornace of affliction, or come forth of Egypt, all shall worke for their sal­uation. And this his wisedome hath not onely disposed of the generall end which is his glory, but of the meanes also how hee will bring euery one of vs to his kingdome. And though it bee thorow the riuers of waters, what skilleth it if wee haue the crowne at last?Iob. 5.18. The same hand that woundeth shall bind vp the wound againe, and the same hand that smiteth shall heale, and the same God that layed vs before in the ashes shall giue vs oile to make our faces cheerfull,Psal. 104.15. Act. 12.8. & by a warrant from heauen discharge Peter of his chains, when in the eie of his enemies he stands con­demned, and make Ioseph returne out of that barbarous nation Egypt wherein God was so much dishonored, to exercise him­selfe in the seruice of God in Galile. And though wee haue no certaine promise of this, yet let vs be affected like Dauid, who wandring (2. Sam. 15.25.) through the mountaines in great di­ [...]esse, his griefe being increased because hee was banished by his owne sonne, and supplanted by the subtilty of Achitophel his [...]hiefe counsellor, when he saw he could not haue the Arke with [...]im, bids it should be caried againe into Ierusalem, saying, If I [...]aue found fauour in Gods sight he will bring me thither againe, but if hee haue no delight in me, let him doe as seemeth best to [...]im: for either in the time of our trouble we shall be gathered to God in peace,Psal. 56.13. or else he will let vs see his goodnesse in the light of the liuing.

Now the cause why it is safe for Ioseph to returne, is, because Herod is dead: where we learne to our comfort, that tyrants shal [...]ot liue euer, and when they perish and fall away, then is the Church deliuered and comforted; for this death of his was no doubt as cheerefull to Anna and Simeon at Ierusalem, as to Io­seph and Mary in Egypt; and Rachel that before was brought in [Page 82]weeping ouer the innocent bloud of the poore children, as if the graue had felt such barbarous and beastly cruelty, may now be thought to breake forth into exceeding ioy, that such a rake­hell was taken away as Herod was, that sought the life of Christ. How we ought to bee affected at the fall of the wicked, appea­reth Psalm. 52. where although Doeg had got great authority with Saul so as he boasted in his power, & trusted in the strength of his malice, his tongue being as the sharpe razor alwaies cut­ting, or as the coales of iuniper, alwaies raising contention against the Saints, yet the Lord shall destroy him: and though hee thought to haue built his neast in the heauens, yet shall the Lord cast him downe, and the righteous (saith he) shall see it and re­ioyce, (the wicked being blind, neuer beholding the iudgement of God) and they shall laugh, not in reuenge, but to see God mercy in taking part with the godly. And not onely the righte­ous shall ioy at this, but as Iob. 20, 26. saith, The tongue of the [...] ­per shall slay them, that is, the very wicked shall curse them: [...] Princes that want religion soone slip into tyranny, and want [...] conscience to moderate their desires, and affection to looke vp­on their subiects, they will soone resemble Rehoboam, 1. King [...] 12.10. in making the yoake heauy, and correcting them [...] Scorpions.

Further from hence learne, that God doth often so disap­point the plots and purposes of cruell tyrants, that when they intend to execute others, they die first themselues, and sometime Haman (Ester 7.10.) is hanged on his owne gallowes th [...] he prepared for Mordecai. Herod had thought to haue kill [...] Christ, but he is faine to take the paines to die himselfe. If M [...] ­ses come any more into Pharaohs sight he shall surely die, Ex [...] 10.28. Well, Moses will see his face no more, but hee shall be hold his destruction (Exod. 14.28.) in the red sea. How oft [...] Saul thinke and how sore did he thirst for the life of Dauid, [...] he misseth of his purpose, and slaieth himselfe (1. Sam. 31.4.) [...] make way for Dauid to the kingdome. And such shall be the [...] ­cesse of all that conspire against the Lord and his Christ, to fall [...] to the pit which themselues haue digged, and to make the w [...] ­ked a ransome for the godly.

For the maner of Herods death, though it be silenced by the Euangelist, yet the Ecclesiasticall stories make mention of it, as Iosephus and Eusebius, which though it command not the con­science to beleeue, yet the more to magnifie the Lord, it is not vnfit to consider it. He had a great swelling in his legs, woon­derfull rottennesse in his whole flesh, his breath did so stinke as he could not be accompanied with, he had such a disease in his parts of shame, as wormes did crawle about them, he was gree­die of meat, hauing the appetite of a dogge not to be satisfied: his whole race was accursed after him, & hauing eight children, within an hundred yeeres there was not any of their loines lest. Archilaus heere spoken of was banished to Vienna, and there died a beggar. Antypas that beheaded Iohn Baptist, and whom Christ called Foxe Luke 13.32. was banished to Lions in France, and there died a most miserable abiect. Agrippa the son of Aristobulus the sonne of this Herod, an insolent and proud man, was eaten vp with lice most shamefully, Act. 12.23. The sonne of this Agrippa that would haue put Peter to death, liuing till the destruction of Ierusalem, there had his end. Thus did the wrath of God rest vpon the familie of this cruell persecutor of Gods Church, who was blasted in himselfe and his posteritie. And thus did the Lord (1. Kings 14.10.) sweepe away the house of Ieroboam as a man sweepeth away dung, till it bee all gone: and (1. King. 21.21.) did cut off the posteritie of Ahab, for their prouocations wherewith they had prouoked him; to teach vs to feare and tremble before his face: and if we will be blessed in our selues and in the fruit of our bodie, to looke vnto our paths, that we lay not our hands to wickednesse.

Note further, that we are not to feare what Princes can doe vnto vs, for they liue no longer then they haue some seruice to doe for Gods glorie, as it is said Col. 1.16. All things are in Christ and for Christ. And Saul could not (Acts 9.1.) breath out threat­nings against the Church of God, had not the Lord some spe­ciall purpose in it, either for the exercising of his Saints, or the waiting for his owne repentance. Neither could Pharaoh so long [...]ie his rodde vpon the Israelites, were it not (as S. Paul saith, Rom. 9.17.) that the Lord stirred him vp to shew his power in [Page 84]him. For now when Herod had executed the children, whereby God is glorified in their innocent death, and his owne malice fully manifested, then he dieth himselfe: which may teach vs pa­tience against the time of trouble, knowing that the wicked are but as the weapons of the Lord, to set an edge on our affection [...], which otherwise would creepe vpon the earth, and make vs for­get our maker; whereas by this meanes we oft times cast our [...] on our deliuerer which is in heauen.

Further learne, that though tyrants appoint vs as sheepe to the slaughter, and in the malice of their hearts doe purpose to fleece vs, yet sometime the butcher wanteth his knife, and the sheepe in the shambles do escape; therefore we need not to be afraid of them that haue not so much power as to kill the bo­die, vnlesse the Lord giue vs vp into their hands, as Dauid saith, Psal. 7.12. speaking of the wicked, hee hath bent his bow and spread his net, and hath conceiued mischiefe, but shall bring foorth vanitie, and the euill intended shall fall vpon his owne hairy scalpe. For the diuell that is stronger then man, yea that a [...] ­meth the malice of men, cannot stretch foorth his hand vpon the goods of Iob, Iob. 1.12. much lesse touch his body, without the permission of the Almighty. Herod shall die and Christ shall escape, if not, the worst that flesh and bloud can doe, is but [...] send vs with the children of Bethlem into heauen: for the Lor [...] is our shield, and we are as neare & deare vnto him as the apple of his eie, yea he is our secret place, and vnder his shadow we can not but be safe.

For the second point, containing the obedience of Iosep [...] by his example we learne not to runne before Gods promises, but patiently to waite vpon them: for as hee is alwaies a sure deliuerer of his people, so then especially when his mouth ha [...] spoken it: and vpon this Ioseph relied, not stirring till he was cal­led. Moses was sure to bring the people of Israel out of Egypt Exod. 3.10. yet hee must staie for it fortie yeeres, as if the Lord had forgotten to what purpose hee had appointed him. Noab, [...] the Lords commandement entreth into the Arke, and comme [...] not foorth till by the same commandement (Gen. 8.16.) he [...] called foorth, though by the not returning of the Doue he kn [...] [Page 85]the waters were abated from the earth. Dauid was sure to be king after Saul, yet he waited so long, as in his haste he said:Psalm. 116.11. All men are liers, thinking that Samuel had abused him, to tell him hee should be King; which we must beware of: for the cause why the Lord staieth many times, is, because his seruants crie not out vn­to him, nor presse him with importunity, as (Luk. 18.5.) the widow did the Iudge: or for that our curst heares will not come downe, so as he is faine to vse the wicked as rods to chastise and humble vs.

Heere also learne, that as Christ commeth out of Egypt, so the Lord draweth the Gospell out of the fire, and giueth it some Sun-shine out of the darkest persecution, yea and that as it is said, Act. 12.24. in the time of the most ambitious and Lordly ty­rants, it shall grow and multiply exceedingly: for so it hath plea­sed God, that the hotest persecutors (as was S. Paul) haue em­braced it, and that kings haue submitted their scepters to the foo­lishnesse of preaching. Which noteth vnto vs, that the ignominy that lighteth vpon the crosse, is not nor ought to be any occasion to disswade vs from it: for the proceeding of Christs kingdome is aboue nature, and the perswading to it is cleaue contrary to the custome of the world. For saith Cyrus, if a Lacedaemonian will serue mee, if hee bee a foot-man, I will make him an horse­man; if a horse-man, I will giue him a Chariot; if hee haue a Chariot, I will giue him a Castle; if a Castle, a Citie; and he shall receiue his gold not by tale, but by waite. But now in the groweth and age of a Christian it fareth otherwise: for this is the condition of the Lords followers: to be betrayed of their owne fathers, and to be entangled with sundry afflictions, to bee ba­nished into Egypt, and if thou beest called backe againe, yet neuer to haue but a steppe betweene thee and death, as Dauid saith, 1. Sam. 20.3. But for all this, we may not be dismaied, for in all these wee shall bee more then conquerours through Christ.

The third point is, in what state Ioseph found all things in In­daea; not quiet, but still troublesome: where we see how God exerciseth the faith and patience of this his seruant, shewing heerein as in a glasse, the state and condition of the godly, how [Page 86]one trouble succeedeth another, as if they were thornes folded one within the other. Ioseph long expected his deliuerie out of Egypt, and now in his returne he is as much grieued at the raigne of Archilaus, as he was comforted at the death of Herod; which the Lord doth not to presse him downe, but to giue him the greater occasion to praise his name in the experience of his ma­ny deliuerances.Iob 5.19. As Iob saith: Out of six troubles the Lord will free me, and the seuenth shall neuer come neere me. And this is the vse. which all Gods children ought to make of the varietie of their dangers, the more to strengthen and confirme their hope, that Gods hands shall euer be stretched foorth to send them de­liuerance from his tabernacle, as they were to Dauid, Psal. 32.6. and as they be in this place to Ioseph, who riddeth him likewise out of this second feare.

Heere also we learne, not to be negligent and secure, when the Lord hath taken awaie one enemie of his Church, (for though the principall Doeg be gone, that through flatterie abu­sed Saul) and that none is like to succeed him that shall haue such grace with the king; yet still to keepe vs awake, after Herods death comes Archilaus, that beareth the same heart and the same affection that Herod did, though he hath not the same po­wer, and though this be some comfort, that hee shall neuer be crowned. And thus did the Lord subiect his people still vnder the hand of some succeeding Pharaoh, that they might cast vp their hearts to him, and bewaile their wants, and powre foorth their soules vnto the Almightie. And thus shall the forrest ne­uer be without some Bore or other that would destroy the vine: but if we be rooted into Christ, and may beare him about vs as Ioseph did, he will teach vs to watch, or at least if we sleepe he will awake vs, as he did his drowsie disciples (Mat. 26.40.) when dan­ger was at hand.

For the fourth point: how in this perplexed feare an Angell was sent vnto him: we learne first, wholly to depend on Gods prouidence, seeing that in the seuerall extremities of Ioseph, the Lord sent him seuerall comforts. For first in the suspition and iealousie of his wife, an Angell was dispatched from the heauen­ly palace to resolue him: then the same messenger warned him [Page 87]of the imminent persecution, and now releeueth him in his di­stresse. And thus will the Lord deale with all his seruants that walke aright, if they be not either too forward through hope, or too backward through feare.

Secondly, as this was one cause of Iosephs turning into Gali­ley, namely, to be succoured in his feare, so in this the Lord had another end vnknowen to Ioseph, which was the fulfilling of a prophesie: that his sonne should be called a Nazarite, that is, one set apart vnto the Lord by speciall sanctification of nature, which was praefigured by Sampson and others vnder the Law. Where we learne, how the Lord executeth his will both by his seruants and his enemies, when as they meane nothing lesse then to doe it. Thus did not Dauids father know when he set his sonne to keepe sheepe, that he should fight with a Lion, 1. Sam. 17.34. nor Sauls father know or once dreame, that his sonne should bee anointed king, when he sent him to seeke his Asses, 1. Sam. 9.16. nor Mary when shee went to Bethlem to be tasked, that therein the Prophesie of Michah should bee fulfilled: that out of Bethlem should come the gouernour of Israel:Michah. 5.2. nor Herod in the cruell massacre, little thought of performing Ieremiahs pro­phesie, A voice of lamentation, Rachel weeping for her children: Ier. 31.15. nor the chiefe Priests, when with the 30. peeces of siluer, which Iudas brought, they bought a potters field, neuer dreamed of the prophesie of Zachariah, (chap. 11.13.) that for so much should Christ be valued, and therewith should such a field be brought. But such strength hath the Lord, and such power ouer the hearts of men, as he can secretly moue them to be executioners of that himselfe hath appointed shall come to passe.

NOW the Euangelist goeth forward, and passeth from the infancy of Christ vnto his manifestation to the world, when hee was to be inuested into the office of his Priest­hood, before whom as before a mighty Monarch, was to goe a harbinger to the vp lodging for his Lord in the hearts and consciences of men, which was this Io [...] Baptist.

In the words consider, first, the time when this fore runne [...] did preach, which being by this Euangelist set downe indefi­nitely, is precisely declared by Saint Luke, chap. 3.1. Secondly, the place where hee exercised his ministery, in the wildernesse. Thirdly, the summe and effect of his Sermons: Repent and change your minds, and amend your liues, for the great King that shall open the doore of saluation vnto all, is now at hand Fourthly, by what commission he was warranted and authori­zed to doe this, namely, by Esay, chap. 40.3. who had prophesi­ed this long before. Fiftly, is described the wonderfull precise­nesse and strictnesse of his life, by his garments and diet, whe [...] [Page 89]by all the people cast their eies vpon him, admiring his auste­ritie.

For the first circumstance, which is the time, we must not vn­derstand an immediate successiuenesse, that Iohn began to preach as soone as Christ was brought to Nazareth, but that it was while Christ liued there, which was some 25. yeeres after: for this Iohn was stirred vp, that hee as the day-starre might goe before the Sonne of righteousnesse. Saint Luke setteth it downe to be in the fifteenth yeere of Tiberius, and Christ was borne in the fifteenth yeere of Augustus: so as Christ was about thirtie yeeres of age when he began to preach. Out of which learne generally, that we must be satisfied, and rest in so much as is reuealed: so as wee are not curiously to enquire what Christ did while he liued a pri­uate man in Nazareth: for since the holy Ghost hath not disclo­sed it, we must be wise according to sobriety,Rom. 11.3. as Saint Paul spea­keth, and not seeke to learne where the Lord hath not taught, or to open where he hath shut. Onely Saint Luke (chap. 2.46.) re­ports, that about twelue yeeres of age, he disputed with the Do­ctors in the temple and confounded them, and astonied such as heard him. And this is enough to comfort vs, that so much is recorded of him, as hath ransomed vs from the indignation of his Father.

Secondly, in that it is said: Iohn came and preached, note, that the first ministery of the new Testament was a preaching ministery: so as whether we speake of men sent mediatly or im­mediatly; from God alone, or from God by men, we shall neuer finde any ministery commanded or practised, nor any messen­ger sent, that was not qualified with gifts and graces from aboue to diuide the word: and this is impregnable not to be resisted, that no man ordinarily can hope or looke for the power of sal­uation without preaching: which is euident (Rom. 10.17.) Faith commeth by hearing, and hearing by the word preached; and this preaching cannot be (as some would haue it) bare rea­ding: as appeareth 2. Tim. 4.2. Preach the word, be instant, im­proue, rebuke, exhort: which importeth some further matter then literall reading. Besides, if reading should be preaching, and sufficient to beget faith, then hath not the Lord forsaken [Page 90]the Iewes nor the Turkes, but they remaine still the Church of God: for they haue the Bible and doe reade it, howbeit none will say, but these are out of the Church. Againe, when Esay and the rest of the Prophets cried out against blinde guides, did they meane they could not reade? And Paul when he saith: Wo t [...] me if I preach not the Gospell: 1. Cor. 9.16. doth he meane, that this wo shall light vpon him if he reade not? No: for there be many weake Christians that must be fed with milke, others with strong meat: but the word read is of the same sound to all, and as bread set before the hungry, but they want strength in their teeth to breake it: for it is fruitlesse to reade if wee vnderstand not; and the Eunuch (Act. 8.31.) could liberally and religiously con­fesse hee could not doe it without a guide: whereupon, as the text saith, (vers. 35.) Philip preached vnto him Iesus. So as it is a most determinate truth, that there is no man lawfully and rightly called to the ministery, that is not enabled with the grace of prea­ching and expounding the Scripture: and euery place must la­bour to recouer if they haue lost, or to obtaine if they want, such a man as may goe before them in this wildernesse both in life and doctrine, and diuide the word aright vnto them, that they may be able to spie out the armour of their aduersary,Heb. 4.12. and to preuent his assaults: not but that the Lord extraordinarily may saue by bare reading, yea and without reading, for hee can knocke when he list, and open when he list; he can make corne to grow without sowing, as he did in Hezechtahs time, 2. King. 19.29.

For the second circumstance, which is the place where hee preached, namely, in the wildernesse, we learne, that where the holy Ghost placeth a man, there hee is to abide and to content himselfe, not excepting against the rudenesse of the people, as to be too grosse and base for their excellencies to instruct, or a­gainst the place, as to be too priuate or too vnwholesome, and that their Pulpit must onely stand at Hierusalem, and their an­ditorie must be great men. Iohn Baptist we see how hee was con­tent to exercise his message in a most solitary place, the Wilder­nesse: for this was by the assignation and appointment of the Lord. True it is, Hierusalem had been more fit for state and ce­lebritie, [Page 91]and this might haue seemed more plausible to Iohn, as a meanes whereby hee might sooner haue beene more famous: but because the Lord had tied him to this place, hee obediently keepeth it. Much more are they then to bee reprehended, that purchase liuings like farmes, one for Summer another for Win­ter; and not content with this, put ouer their people to milch­lesse nurses, (which as the Pope saith) is like a harlot that puts forth her childe, that she may the sooner returne to her lust. How­beit, by the wildernesse he must not vnderstand a place not to be inhabited, but onely a place not so well frequented as the fruit­full valleis of Iudaea.

Heere the Iesuites, because (wildernesse) in the Greeke is [...], note Iohn Baptist to be the father of the Hermites, men whom they faine to bee deuoted to religion, to bee familiar with the Gods, and to haue the contemplation of heauenly things, hauing their soules freed from passions, and their bodies humbled in diuine seruice. To which wee answer: First, if Iohn preached in a wildernesse, and in a bare solitarie place, as they imagine, how is it that their hermitages are built neere great cities? Secondly, the calling of Iohn was extraordinarie, being immediate from God, and his office extraordinarie, being to denounce the comming of Christ. Admit he were an Hermite, yet when he had run his race, his office did cease. Thirdly, of all liues, there is none so contrarie to the societie of man, and to the communion of Saints, as this of Hermites: for first God in Adams integritie, saw (Gen. 2.22.) he could not bee without a companion: much lesse can we now. And to this is answerable that of the Preacher: Wo to him that is alone: Eccles. 4.10. and amongst the Philosophers, he that abandoned company, was esteemed either a god or a beast. Secondly, if any be qualified and beautified with any speciall good grace and vertue, then ought hee to sup­ply the wants of others; and being such a candle as they would haue him, he ought not to be hid vnder a bushell: and if there be defect in him, then ought his want to be supplied by the fulnesse of others. Thirdly, if neither he need others, nor others want him, which cannot be in this life; yet if there were nothing else then the beholding of the beautie of the house of God, and the [Page 29]comfort of the participation of the Sacraments:Psal. 84.3. as Dauid saith; and wished rather to bee a sparrow that built her nest in the tem­ple, then to be banished from the congregation of the Saints, say­ing, (Psal. 42.1.) That as the Hart braied for water, so did he for the contemplation of the Arke wherein the Lord did sit. This were sufficiently forcible to disswade from this vnsociable life: besides, that Iohn liued not alwaies heere, but staied till he was called to the Court of Herod, where he lost his head for his bold­nesse, Mat. 14.10.

3 For the third point, namely, the summe of his Sermon, wee must weigh and consider two parts: first, the exhortation: Re­pent and change your minds: Secondly, the reason perswading to embrace this exhortation: For the Kingdome of heauen is a hand. For the first, the word Repent, it signifieth an alteration both of iudgement and of affection, not onely by a displeasance with ones selfe, and a checke of conscience for the euill he com­mitteth, which cannot bee staied, no more then the panting of the heart, or the bearing of the pulse, but also an vtter loathing and detestation of all manner of sinne: so as all repentance though it be proper to the minde, and the fountaine of it be in the heart, yet it is both inward and outward: the visible shew of amendment being a declaration of the inuisible thought of sor­row: for a thorne cannot grow vpon a figge-leafe: and if any man will iudge of his repentance, let him manifest the fruits of it. What can a cursed mouth shew, but that the heart is virule [...] and full of poison? or garish attire, but that the minde is not hum­bled? for where there is no reformation of action, there is no al­teration of affection. Secondly, repentance is noted to be either generall for all men, for all sinnes, for all times: or speciall, for some men, for some sinnes, and for some times. For special [...] men: that euery man repent him according to his disposition and place, as Saint Iohn sheweth, Luke. 3.11. exhorting the rich men, if they haue two coates to giue one to the poore, the cu­stomers to require but their due, the souldiers to bee counte [...] with their wages. For as euery man hath a seuerall calling so hath hee speciall sinnes attending and waiting on his call [...] which must bee repented of. Now for our infirmities wh [...] [Page 93]hourely breake foorth of vs, generall repentance is required: but if we be stained with any peculiar sinne, that must haue a repen­tance by it selfe. (Dauid Psal. 32.3.) cannot be healed of his ad­ulterie by a generall confession, but he must peculiarly taske his soule for that sinne: and so much Paul expresseth, 2. Cor. 12.21. I feare (saith he) lest when I come I shall bewaile many of them which haue sinned, and haue not repented of the vncleannesse, forni­cation and wantonnesse which they haue committed: for, for such sinnes it is not sufficient to finde a remorse of conscience, but for adulterie, profaning of the Sabbaoth, oppression of the poore, and such like, he must haue a speciall humiliation; and may not thinke to obtaine the comfort of Gods countenance by blurting out a short praier, that passeth out of the mouth like gunshot, as, Lord I haue sinned; which though the words be good, auaileth not, because the heart is naught, fraught with hy­pocrisie.

Such then as will be true repentants, must bee of the number of them Christ speaketh of Mat. 11.28. that are inwardly wearie of the burden of sinne; which excludeth three sorts of people: first, such as be not wearie of their owne righteousnesse, but de­sire to applie the plaister of their owne workes to cure their wound: secondly, such as bee not weary of the pleasure of this life, which profane-sensuall men will neuer be, such as Paul spea­keth of Philip. 3.19. that make their belly their God, and with Esan, Gen. 25.30. will for a messe of pottage sell their birthright: thirdly, such as be onely cast downe with some hard exigents in the world, for many be weary of the world that are not wearie of themselues, or of themselues that are not wearie of their sinnes, wishing to be deliuered from the burden of their distresse, but not with Paul, Phil. 3. from the body of sinne,Rom. 7.2 [...]. for none of these sorts can thriue in the course of repentance, but such onely as be [...]amed from their naturall rebellions by the afflictions of this life, that haue their spirits broken to dust, and euen brought to confusion, that will confesse no good thing dwelleth in their flesh, but are cast as it were into a burning feuer of desperation, and doe feele in a maner hell in their soules; such will the Lord [...]fort, such doth he call and enable to repent. For to whom [Page 94]is the commission giuen (Esay 61.1.2) to preach good tidings, but to the poore; deliuerance, but to the captiues? so as he open­eth no prison except thou confesse thy selfe to bee chained in the irons of Satan; neither canst thou repent except thou thinke thou hast beene a runnagate from the Lord Iesus: and what need he to giue thee the water of life except thou feele a drowth in thy soule like the drowth of Summer? True it is, the Lord comforts none but the abiect, seekes none but the lost, makes wise none but fooles, iustifies none but sinners; so as vnlesse we finde these wants in our selues, the Gospel was neuer preached to our com­fort, and this exhortation is vainly deliuered, that we should re­pent. Howbeit since repentance and wearinesse is of such neces­sitie for Christians, we must enter into a three-fold examination of our selues: first, of the knowledge of our sinnes: secondly, of the sorrow for our sinnes: thirdly, of the amendment of our sins. First, for the knowing of thy sinne, thou must not examine it according to the law of thine owne heart, that will glorie in hanging vp the Lord Iesus, and in getting letters to Damasc [...]s Acts 9.2. to persecute the Church of God: for thine heart will make things lawfull by thy abuse vnlawfull, and things vnlawfull by the flattering of thy selfe in too much libertie lawfull: but it must be done according to the commandement of God, rai­sing vp his tribunall in thy soule, and setting before thee the curse that resteth on thee for thy sinne. Neither must this be a generall acknowledgement, that thou art sinfull, but thou must walke in the steps of Dauid, in the bitternesse of the soule to say, O Lord they are so many as they run ouer my head, and so hea [...]y as they presse me downe: and in the 2: Sam. 24.10. I haue not onely sinned in numbring the people, but sinned exceedingly; O Lord take away the trespasse of thy seruant; for I haue done very foolishly: so as for particular sins thou must keepe the cir­cumstance of time and place, and aggrauate the degrees of it [...] thy soule. And because thou art not able to remember the whol [...] catalogue of thy sins, and perhaps flatterest thy selfe in some [...] as Naaman did, 2. King. 5.18. who protested hee would serue the Lord, and yet bowed himselfe in the house of Rimmon: thou must craue pardon for thy secret sins, and those which thou ha [...] [Page 95]passed ouer as no sinnes, and neuer rest thinking of them till they haue forced thee to Christ, which is euer accompanied with a perswasion that the sinne is pardonable, which is no small com­fort. Then when thou art come to a sight of thy sinne, the second point is sorrow for thy sinne, such as is expressed Zach. 12.10. as that when we consider how wee haue pierced God with our sins, and that euen my sinnes were the nailes that fastned Christ to the Crosse, wee must weepe and cry as one mourneth for his onely sonne and first borne, and there must be such a compunction of the spirit, as to crie with the hearers of Peter, Act. 2.37. What shall we doe! and with Dauid, Psal. 6.6. to wash our bed with teares; and so to mourne as if we heard the Lord summoning vs to iudgement: for our sinnes are not lighter then Dauids, that our sorrow should be lesse then his. And when we haue attained to this, to be pierced to the soule with sorrow, not for any discom­forts in this life, but for that we haue offended God, and haue exercised our selues in this, not as in a pang that shall perplex vs for the time, but that wee haue daily ripped and laied our hearts naked before the Lord: then from hence springeth forth the third fruit, amendment of our sinnes, and repentance for them, which standeth in two parts: first, in the forsaking of the old sinne secondly, in inclining to the contrary vertue; for the repentance of an vlurer is not restitution only, but with Zaccheus Luke 19.8. to restore, and to be mercifull to the poore, as before he was vnmercifull: for drunkards not onely to leaue the com­bat of their cups, but to forsake that company, and to obserue all kind of abstinence, whereby he may be more fit for his calling, and in iudgement to condemne it, and in affection to abhor it both in himselfe and others: so as briefly, to repent, is not to be as thou hast bene, but to be in Christian duties that thou hast not beene.

For the second point, which is the reason of the exhortation: by the word Kingdome of heauen, vnderstand the manifestation of the Messias, which as a [...]ately monarch shall rule in the hearts of men, such as shall bee gathered by the Gospell with a won­derfull spirituall maiesty by his word and graces, first leading them by the Gospell to haue their conuersation in heauen [Page 96]while they liue heere: whereupon gather there is a double king­dome: first of administratory prouidence, which is that wherby the Lord ruleth ouer all, euen the diuels: secondly, of royall pre­heminence in his church, which is threefold: first, in their begin­ning by imperfect sanctification, when men translated & drawen from the power of sin are brought to the obedience of the Lord Iesus: the second confirmed by perfect sanctification in the soules of the saints already departed: the third fully to be accomplished when wee shall bee crowned of the Lord both in soule and body with perfect and perpetuall glory, when God shall raigne in his Sonne, his Sonne in his Church, and his Church triumph in them both for euer. Now this spirituall maiesty of Christ, setling and inthronizing himselfe in the hearts of men, is far more magnifi­cent then any earthly throne, prescribing vs lawes, within which we are to bound our selues; for in a kingdome there are foure things requisite: first, a King to gouerne: secondly, subiects to obey: thirdly, lawes to keepe in awe: fourthly, authority to exe­cute them. Now in this kingdome of light, Christ is the King, the faithfull be the subiects, the word of God the lawes, the pow­er of the spirit the authority to execute them: so that if by our subiection to the word the little flocke of Christ be increased, the workes of the diuell bee destroied, the enemies of God be sub­uerted, and sinne bee subdued in the strength thereof, then [...] being gathered into this first kingdome, which consisteth in the regeneration of the spirit, may assuredly waite for the expecta­tion of the other kingdome, which standeth in the perfection [...] all glory. And we may the better vnderstand this, by weighing the diuersity of Kingdomes which the diuell hath, these being double: first, on earth: secondly, in hell. On earth the repro­bate being his subiects, their corrupt affections their lawes, [...] their being giuen ouer of God to follow those wicked waies be­ing the power to execute them. So as in all those places, b [...] they neuer so well polished to the eye, which haue not suffici [...] power of the Gospell to saue them▪ [...]or which haue it notat [...] or which haue it in a counterfet manner and measure, or wh [...] hauing it sincerely,Mat. 7.6. doe flie like dogs to rend them in peeces th [...] bring it; in these is the kingdome of darknesse set vp, and sauing [Page 95]for the elects sake which shall bee taken out of them by the ma­nifestation of Gods grace, it were but a cage of filthy birds, and the Synagogue of Satan. For the second, which is in hell, it is that wherein vnmercifull Diues now lieth, Luk. 16.24. and cannot haue so much refreshing as to coole his tongue: and wherein after this life the wicked and impenitent shall bee tor­mented with endlesse paine. The consideration whereof may driue vs to the meditation of the Lords bounty, that hath pre­pared another place for vs if we follow the counsell of Iohn Bap­tist, to amend our liues and to reforme our waies, euen such a place wherein we shall behold and enioy the beauty of his glorie for euer.

Further obserue, though Iohn Baptist willeth them to repent and amend, yet it proueth no ability or naturall inclination in a man to doe this, no more then when Christ saith, Mat. 11.28.29. Come vnto me, and take vp my yoake: it argueth no power of our selues to come: for so much himselfe setteth downe in another place, where hee saith, No man can come vnlesse my Father drawe him. But the end of this is,Iohn 6.44. not that the commandement is giuen to meet with our power to performe it, but (as Rom. 3.20.) that thereby might come the knowledge of sinne; for when wee see our weakenesse that we cannot doe it, and our wretchednesse that we haue done the contrary: as that where we should haue repen­ted of our sins we haue rather increased them, it leads vs to seeke grace in Christ, pardon for the sinne, and power of his spirit to forsake it. So as in the commandement know, thou oughtest to doe it, in the correction of the Lord know, thou hast not done it, in not doing it know thy condemnation, in praier and faith thou knowest where to haue it, in thy conuersion thou knowest where thou hast receiued it, and in thy perseuerance know by whom thou doest retaine it. And albeit all commandements are of three sorts: first, such as command our first conuersion: secondly, that command our obedience to the Lord after our conuersion: thirdly, that command our perseuerance after wee haue begun obedience; yet we shall see the strength of all these commeth from the Lord. For the first, Zach. 1.3. there is a com­mandement giuen to turne to the Lord, and Ioel 2.12. this is [Page 96]more particularly set downe, that it must be a turning with all the heart. But how shall this be wrought? Obserue Ephraims speech to the Lord, Ier. 31.18. Conuert thou me and I shall be conuerted: So (Deut. 10.16.) Moses commandeth that the people should circumcise the foreskin of their hearts, that is, that they should change their vile affections; but how this must be done, appea­reth, Deut. 30.6. The Lord thy God will circumcise thy heart: so Deut. 39.19. there is a commandement to chuse life, That thou and thy seed may liue: the performance whereof is, Ezech. 36.26. A new heart (saith the Lord) I will giue you, and a new spirit I will put into you, and I will take away the stony heart out of thy body, and I will giue you a heart of flesh: which place doeth fully answer all suppositions of our owne ability; for if there bee any plia­blenesse in a stone, then is there so in man. For the second, we are commanded to liue well and to worke, but whence this pro­ceedeth, appeareth, Philip. 2.13. It is God that worketh in you both the will and the deed: so 2. Cor. 7.1. there is a commande­ment giuen by S. Paul, that we should cleanse our selues; and 1. Iohn 3.5. Euery man that hath hope purgeth himselfe: and 2. Tim. 2.21. He that is a vessell of honour purgeth himselfe: but how this is done, is set downe Ezech. 36.25. I (saith the Lord) will powr [...] cleane water vpon you, and yee shall be cleane: and as the Apostle saith, Hebr. 9.14. The bloud of Christ purgeth the conscience from dead workes. For the third, we are commanded to stand fast, and to hold fast our profession: so Acts 14.22. Barnabas exhorteth to continue in the faith; but from whence this commeth, Paul teacheth vs Ephes. 4.30. The Lord make you strong, for it is [...]ee that hath sealed you to the day of redemption: and 2. Thessal. 1.11. The Lord make you woorthy of this calling, and fulfill all the good pleasure of his goodnesse, and the worke of faith with power: and 1. Thess. 5.24. Faithfull is he which calleth you, which will also doe it. By which wee may perceiue, that this exhortation to Repent, and other such like inserted in the Scripture, are but to whe [...] vs on, and to set an edge vpon our praiers and desires, that wee may fetch these graces out of the closet and bo­some of our Sauiour Christ, who is as ready to giue as wee to aske.

Further learne hence, that forasmuch as the most vehement and pithy exhortation to obedience is taken from the manifesta­tion of Christ, that the Gospell euen as it is the Gospell requi­reth reformation of life, howsoeuer it bee charged either to giue too much occasion to sinne, as that being cleansed in the bath of Christs bloud we may abandon our selues to vncleannesse, or to make too much restraint as it were from sinne, as that wee must abstaine from all apparence of euill: for saith the Gospell,2. Thess. 5.2 [...]. 1. Iohn 3.8. Hee that doeth not labour to purge himselfe in euery thing, is of the diuell. Wherein we must consider, that there is a double couenant: first, of workes by the law, which being ob­serued giueth life, but being broken but in cogitation onely, doth damne a man: secondly, of grace, that all that beleeue shall bee saued. Now in euery couenant there is a restipulation or mutuall agreement of both parties: ours in the law was, that we would doe what was commanded; in grace, that wee will beleeue that we may bee saued: for as no man can be saued by the law but by absolute obedience, so no man shall be saued by the Gospell but by faith and repentance; for this is that God requireth of vs, to beleeue and amend.

Againe obserue, that when we preach repentance, we preach not the law but the Gospell, for the law admits of no repentance: for though wee could now obserue all that is written in the law, yet should we be damned, vnlesse we could satisfie for that was broken in our first conception, we being borne in the filthinesse of nature. Now there is no way of saluation for circumcised or vncircumcised, for Iew nor Gentile, before the law nor after, either before our conuersion in the time of our infidelity, or af­ter our conuersion in the time of repentance, but onely in the bloud of Christ, whom by the power of the holy Ghost by the instrument of the word, as the second cause, we doe by faith ap­prehend vnto our euerlasting peace. Thus much is set foorth by Saint Paul Rom. 8.1. that there is nothing but condemnation to [...]hem that are without Christ, and none are in Christ but they [...]hat haue receiued the spirit of Christ, and none hath this spirit [...]ut he that hath receiued the gift of faith, which doth ingraft vs [...]to Christ, and none hath faith but hee that hath repentance, [Page 98]and none hath repentance but he whose soule is changed, clean­sed in his conscience, reformed in his affections; so that how­soeuer he slippeth through infirmity, yet his full endeuour is al­waies to please the Lord: and no mans soule is changed whose life is not already amended. For this must declare a purified conscience, and none hath amended his life who doth delibe­rately persist in any grosse sinne, so that whatsoeuer purposelie grieueth the spirit, and smiteth God by his sinne, hee is not in Christ, but consequently in the state of condemnation, except hee repent: for this that is spoken of, 1. Iohn 5.3. Hee that is borne of God, keepeth his commandements, and they bee not burden­some to him. For this is the new couenant (saith the Lord, Ier. 31.31.) I will make with you, I will pardon your sinnes and write my Law in your hearts: that is, whomsoeuer I will pardon I will re­forme their hearts, both inward and outward mortification, that they shall be obedient to my Law. So that whosoeuer hath not receiued power to amend his life, hee neuer felt the power of God to the pardoning of his sinne, for he neuer giueth saith alone, but it is euer ioyned with an ability from the same spirit [...] amend the life; so as vnlesse outwardly thou bee amended, that thy light doe shine before men, both in thy conuersation and in thy actions, for any peace the Gospell can preach vnto thee, thou maiest feare thou art in the state of condemnation▪ And if thou hardenest thy heart against this sweet sound of the Lords voice, hee will at the length scorne thee, and thou maiest crie and not be heard, for Esau may weepe too late, Gen. 27.38. for we are therefore to repent because by grace we are sure to bee saued, as Saint Peter saith, 1. Pet. 1.17. if yee call God Father, that is, if ye will be his children, passe your time in feare, because he hath redeemed you by his bloud.Luke 1.75. Leuit 11.44. So saith the Gospell: It yee holy as your heauenly Father is holy, for children must be of li [...] disposition to their father, and he that worketh euill is of the d [...] as Christ speaketh Iohn 8.44. So Paul Rom. 12.1. doth besee [...] them by the merits of Christ (a forcible argument to perswade) that they offer vp their bodies a holy sacrifice vnto God, she [...] ­ing that the greatest matter to inforce vs to reformation is take [...] from mercy. And 1. Cor. 6.15. Your bodies are the temples [...] [Page 99]the holy Ghost, and yee are bought with a price, therefore doe not prostitute them to vncleannesse, but let the loue of God con­straine vs to loue him againe. Yet may wee not heereupon ima­gine that we make the law of God of no effect through faith, nay as S. Paul saith, Rom. 3.31. by this we rather establish the Law, and that two waies: first, in the absolute obedience of Christ inherent in himselfe, and imputed vnto vs: secondly, by the spi­rit of sanctification abiding in vs: for the same righteousnesse the law commands, the very same doth faith apprehend, for we doe challenge the promise of God to saue vs, by this, that Christ in our person hath absolutely performed it; so as there is no diffe­rence in respect of the substance, but only in the maner of con­ueiance, wherby we apply it vnto our soules. So doth the Gospel command the same works that the law exacteth, though there be a threefold difference between them: for first, the law commands works to gaine saluation by them; the Gospell, because saluation is already gained by the bloud of Christ; for as S. Paul saith,1. Cor. 6.2 [...]. we are bought with a price, therefore we are debtors: secondly, the law giueth no power to worke that it commandeth, for Moses that was the giuer of it, could not frame his owne heart to do it, ther­fore it is called a dead letter, written in stones,2. Cor. 3.6 [...]. which prefigured the harts of men; but the Gospel in the elect neuer cōmandeth but first giueth grace and power to performe, as the Lord neuer pardoneth any mans sin, but he first writeth his law in his heart, as S. Iohn saith, 1. Ioh. 3.8. God sent his son to destroy the works of the diuel in vs: and this is the argument of S. Paul, Rom. 6.14. Let not (saith he) sin raigne in your mortal bodies, that is, haue dominion o­uer you, for yee are not vnder the law but vnder grace, that giueth power to amend. Thirdly, the law commands works absolutely, and admits of no repentance, but the Gospel neuer excludes re­pentance, the father euer waiting for the returne of his lost son: so as it is true, no whoremonger shal be saued continuing such a one; but alwaies vnderstand, repentance comming between stai­eth the iudgement: for though our sins be of a purple or skarlet die, yet if we turne to God, the bloud of Christ hath this vertue,1. Ioh. 5.6. that it can make them white as snow, so as the summe of al this is, bloud & water, Ioh. 13.8. must go together, faith in Iesus and the [Page 90]spirit of the Lord Iesus, remission of sins and reformation of life must neuer be disioined. Now for that the Papists say, the expe­ctation of a reward would make vs worke, & that in vaine should the worke be, if there were no merit: Wee answer, that if a man freely shall gratifie his bondman with libertie, and he shall after preserue his masters life: by this hee hath not deserued his free­dome, for if he had remained still bond, he had beene bound to haue done it, and all hee can doe after is not to recompence his freedome, but to testifie his thankfulnesse. So whatsoeuer we can do or deserue, we are bound to it by a double bond: first, of our creation: secondly, and much more by our redemption: and af­ter our saluation promised and purchased, to doe well is nothing but dutie, for we were bound to doe it before we were saued. So as this is the order of exhortation in the Scripture: All that haue hope (2. Cor. 7.1.) must cleanse themselues; not to clense themselues that they may hope, but they haue hope, therfore they must doe it.Mat. 25.34. And not because we releeue the poore, therefore wee shall be saued: but because in mercy a kingdome is prepared for vs, ther­fore as members of one bodie we releeue the poore. And Abra­ham did not therefore offer vp his sonne that he might be iustifi­ed,Gen. 22.8. but because he was iustified before,Gen. 15.6. therefore he thought nothing too deare to gratifie the Lord with, though it were with the sonne of the promise. So heere we doe not therefore re­pent, that the kingdome of heauen may come, but wee must a­mend our liues, and change our minds, because the Messias is already come that will saue our soules.

Againe obserue, he saith, it is at hand, noting a neere mani­festation of him, which was more then any of the Prophets could say: whereupon Christ saith, that there was neuer any Prophet so great as Iohn Baptist, Mat. 11.11. yet the least in the kingdome of heauen is greater then he: not comparing their persons, for there were diuers of the Prophets as excellently qualified as Iohn; nor that a Minister of the Gospell now should be greater then hee, but that the ministery of Iohn was plainer then that of the Prophets, they but foretelling indefinitely that Christ should come, Iohn pointing at him with his finger, that he was now com­ming: and the ministery now being more excellent then Iohns, [Page 101]because he preached but of the Messias at hand, wheras we haue seene the fingers of this hand, Christ to haue come with po­wer, to haue died with triumph, and to haue ascended with glo­rie: therefore let him that hath an eare heare, and hee that hath hope let him arise, for the kingdome is now come, not at hand, Iohn 14.12.

Againe, note the excellent Harmonie betweene Iohn the fore-runner, and Christ the after-commer: for Matt. 4.17. Christ vseth the very same words to perswade to amendement of life, because the kingdome of heauen is at hand. Which sheweth, the agreement ought to be among Ministers, and how wee may discerne whether they be of God or no: for then as they all worke vpon one foundation, so shall they all speake by one spirit, and the voice of the herbinger agree with Christ, and Christ with him, pressing no other doctrine then that Iohn preached be­fore.

4 For the fourth circumstance, which is the warrant whereby Iohn was authorized to preach, wee note, that all callings in the Church of God must bee warranted expresly in the booke of God. For if any were to bee exempted, it was this of Iohns being extraordinarie, but he is enforced to prooue it, as if hee should say: Though I am not Christ, nor Elias in person, howbeit in power of spirit I am, yet looke in Esay, 40.3. my authoritie re­corded: for the place of a Minister is not like the power of the Magistrate, which though it be Gods ordinance in generall, yet is it not in particular, as that there should be this or that Ma­gistrate, as an Emperour, Duke, Chancellor, and such like: for this is humane, and God hath giuen man this freedome, by the remnant and portion of reason abiding in him, to deuise what may be safest for the state. And these offices as they be by man erected, so may they be by him abolished. But for the officers of the Church and the ministerie, it is not onely ordained of God in generall, but euery particular place and euery kind of office is set downe, the Church being his owne house, which he meant to beautifie with all necessarie furniture, and none of this can be put downe, neither may others be added, 1. Cor. 12.28. and Ephes. 4.11. For the Pastor may bee put downe by the [Page 102]Prince, but not the Pastorship without maiming the bodie of Christ: for then were it an humane constitution as is the other of Magistrates: And therefore most grosse is it, that women should be licenced to baptize, which pertaineth onely to the office of a Minister; and it is an idle answer to saie: Quod fieri non debet, factum valet: that which should not be done, is yet effectuall when it is done: for this is a seale put into a wrong hand. And if Vzziah (2. Sam. 6.7) being no Leuite, was striken with sudden death for but touching the Arke of God which was readie to fall, though his intent was good: and if Vzziah (2. Chro. 26.20.) was smitten with leprosie, which he could neuer claw off to his death, for burning incense to the Lord, which onely pertained to the Priests to doe, then may these intruders vpon the Lords possessions, feare some plague to light on them for intermed­ling with these holy things: and as well may they administer the Supper, as Baptisme; for they be seales of equall dignitie. How­beit, if thou wilt be Iohn Baptist, shew me these two things: first, a commission of thy calling: secondly, besides that thou must proue thy calling warranted, shew me that thou commest rightly by it, and that thou canst lawfully conuey it vnto thy selfe, as (Luk. 3.1.) the spirit of the Lord came vpon Iohn. For to haue this securitie is good in two respects: first, for the sasety of thine owne conscience in the day of affliction: for thou knowest the iudgement of Christ, concerning such as creepe in at the win­dow, they haue neither loue nor care of the flocke.Ioh. 10.1. Therefore Ieremie (chap. 1.6.) cried: O Lord, I neuer thrust my selfe into this vnthankefull office, but thou sentest me, and thy wordwas as afire shut vp in my bones. Secondly, it is good to retaine the people in o­bedience, when they shall see the Patent of thy calling, where­as otherwise they will esteeme thee but as offering thy selfe vn­called, and then thou maiest labour among them vnthanked.

For that Esay spake, saying, The voice of a crier: in these words is set downe the execution of his office. Where we learne, that there are no names giuen to Ministers, but they are words of emploiment and of labour. For Preaching comes of Praeco, to be a proclaimer in the market place; so are they called trumpe­ters, for that they must blow the siluer Trumpet of the Lords [Page 103]word, that it may sound and ring in the eares of the people. Cri­ers,Esa. 4.11. Ezec. 34.10. 1. Pet. 5.4. so as they must be no toong-tied fellowes, for they are no fitter for this office, then is a blinde man to be a Pilot. They must be shepheards, which in Iuda were faine to watch all night to preserue their flockes from Wolues: Watchmen, who must take heed, lest through their sloth the fort be surprized: Embas­sadors, hauing a great message to deliuer from the king of hea­uen: Angels, as Christ is called the Angell of the great coue­nant: and Reuel. 3. Write vnto the Augell: that is,2. Tim. 2.1 [...]. 1. Cor. 3.1 [...]. the Minister of such a Church: Workmen, because they be builders of mens consciences: Stewards, to prouide meat for the Lords inheri­tance. And as Iohn was to crie in his time, so is there as great necessitie laid vpon vs to crie in this time, according to the pro­portion of that grace we haue receiued. In Pauls time,1. Cor. 9.16. it was a curse of damnation not to preach: which cannot be appropria­ted to Paul himselfe, it being a dutie specially required of all that labour in this vineyard. And (2. Tim. 4.2.) he adinreth Ti­mothie to preach instantly: so that as Iohn as the fore-runner, and Timothie as an Euangelist, were to preach with vehemencie, so are wee as Pastors, to crie the same crie: for it neuer yet pier­ced deepe enough, nor entred far enough to make men watch­full ouer their liues. Now some are vnwoorthie the name of cel­ers, being scarce able to speake; others are able, but not wil­ling to be criers, bringing others a sleepe with their sloth, vpon whom without repentance resteth a woe into lerable to beare, and impossible to auoid.

Secondly, obserue heere the agreement betweene the Pro­phet Esay and Iohn Baptist: Iohn making that plaine was spoken obscurely by the Prophet: Prepare yee the waies: What is that? Repent: Let the high mountaines be brought low. that is, let pride of life be abated. Let the low velleis be filled, that is, let despaire be reiected: Let crocked things be made straight: that is, let the iudge­ment be rectified: Let the rough waies be made smooth that is, let thy swelling affections be changed. Now this Allegorie vsed by the Prophet, is borrowed from entertaining of Princes at their first coronation: at which time all ordures bee clensed, bridges repaired, the streets pau [...]l, herbingers goe before [Page 104]to take vp lodging, the trumpets sound, the volley of shot goeth off, and euery man is arraied in his best robes: not that the Lord of glorie expecteth such a transitorie triumph: for hee requireth but this, amend thy life, and a cleane heart is his best harbour, a spirituall entertainment being fittest for a spirituall king.

Lastly, in this crie of Iohns, obserue his faithfulnesse: he pre­pareth a way for the Lord, not for himselfe: he might haue liued farre better in respect of the world, then in this base office, and in this base place: for his priestly birth being the sonne of Zachary, (Luk. 1.13.) would haue affoorded him a richer portion; yea he was offered to be Christ,Ioh. 3.28. but he would none of it, contenting himselfe with that share the Lord had allotted him, and atten­ding on that dutie the Lord had enioined him. And thus ought all the Ministers of the word to doe, not to preach for reward, nor to crie for ambition, though the herbinger must not lie without doores: but they must looke for a recompence from the highest, for the world is vnthankfull. And it is not enough to preach, but they must preach to the consciences of men, that the Lord Iesus may enter in; and not to gratifie the affections of men with the eloquence of the flesh, and in swelling words, that themselues may enter in. For if they crie to get a name or re­nowne, or preach in contention, they may crie long enough, they haue all they shall haue, hauing that they sought for, to bee caried in the mouthes, and to bee had in admitation of the people.

5 For the fift circumstance, which is, his extraordinarie auste­ritie: his attire and girdle was such as Eliah did weare, 2. King. 1.8. the wild honie was such as Ionathan found in the wood, 1. Sam. 14.25. The meaning whereof is, that his apparell was very base, and his diet such as grew of themselues. Where ob­serue, that this was no fancie of selfe-conceit in Iohn, to binde and banish himselfe from the comforts of this life, but it was the appointment of the Lord, that he might be conformable to Eliah, whom as hee was to succeed in his spirit, so likewise in his apparell. Againe, he did it by the Lords will formerly reuea­led: for it was prophesied,Num. 6.2. (Luk. 1.15.) that he should be a Na­zacite, & foretold his parents he should drinke no strong drinke [Page 105]wherein was implied, that his fare should be of the meanest; so as this must not be tied and prescribed to the Ministers of these daies, as if their cup might neuer ouerflow, but that their houses and prouision must b [...]as the heath and barren ground: for (1. Tim. 5.23.) Timothie may drinke wine for his stomackes sake, as Paul bids him. And if after the example of the Apostles the world will haue men preach for nothing, then must they doe as it was then, call such as neuer studied; and then must they like­wise haue both assurance of Gods prouidence to sustaine, and of his graces to enable them, as the Apostles had. Looke how the Leuites were prouided for, (Numb. 18.21.) the tenth in Israel was giuen them for an inher itance, yea euen Iohn Baptists father had liberally whereon to liue: for they that serue at the al­tar must liue of the altar; not as of almes, but of duty:1. Cor. 9.11. as Gal. 6.5. them that teach you in the word, make them partakers of all your goods: and Rom. 15.27. if the Gentiles be made par­takers of their spirituall things, their dutie is also to minister vn­to them in carnall things: and 1. Tim. 5.17. The Elder that rules well, is worthy of double honour: but now they giue them double reuerence & but single maintenance, which sheweth how lightly men esteeme of the gaine of godlinesse, when the Ephod seemeth so vile and base in their eies. For Balaam shall neuer bee called, vnlesse the King (Numb. 22.6.) haue some speciall worke for him to doe, and if he follow not his humor when he comes, hee may goe home againe without his charges. And few there bee can boast at this day of the beneuolence of their people, as Paul did of the Corinths, 2. Cor. 9.2. who according to their power abounded in rich liberality towards him, and would euen haue pulled out their eies to haue done him good. Howbeit as Mini­sters may not go in sacke-cloth like beggerly Friars, so must they not be arraied in silkes and fine linnen, like pompous prelates as many be, which win more credit for their garments, then for their graces: but there must bee a moderation and so briety obserued, and Baruch must bee humbled more in his persecution, then o­therwise, Ier. 45.3.

Lastly, by this apparell and diet of Iohn learne, that the mea­ning of the Lord was not, onely to driue and send Iohn to auste­ritie [Page 106]and strictnesse by this kinde of life, but his speciall end was to conuince the Iewes of their malice and frowardnesse of their hearts. For Iohn hee is precise and austere, there is no pleasure in his lookes, but hee shakes as it were the rod continually. Christ he commeth after a cleane contrarie man [...], he eates and drinks with them, and is glad and willing to come to any, euen as the Physitian to the patient. Whereupon the Iewes are tried, whe­ther by any vsage they might bee reclaimed and drawne to re­pentance: but they take exceptions against both; Iohn for his an­steritie is a diuell, (for the world euer hated precisenesse:) Christ for his familiaritie is a drunkard and too good a fellow:Matt. 11.16. Luk. 7.31. so as though Iohn wept the solemne and dumpish note of repentance, they would not mourne: and though Christ preached and pi­ped the melodie of mercie, they would not daunce. What more then could the Lord do to this vineyard which he did not, laying soile as it were to the roote to keepe the sap warme, and pruning and cropping the branches, that they might haue spred to haue beene as it were the Lords shadow and his delight? But they stopped their eares, and prospered not by their labor, bring­ing foorth bloudie and vnfauorie fruit, killing the Prophets, and at length crucifying the heire of the vineyard the Lord Ie­sus: for which the Lord did meet them in iudgement, so as to this day they remaine rooted out of his garden. And how c [...] we thinke the like iudgement should leape ouer and escape vs, that haue continued so long so vntamed, and as if we had ne [...] seene the yoke, doe start and hang backe from humbling out selues before the king of Israel, who hath come to vs by strong winds, and strange earthquakes, by the fire of many plagues, which haue burnt vp whole families, and by his still and soft voice of the Gospel intreating vs, while we haue time to be at peace, and to agree with him, and yet we will not.

HERE followeth a sixt circumstance, wherein is set downe the frequent concourse of the auditory and people that came to heare this extraordi­narie Priest Iohn Baptist, who was of the tribe of Aaron: and how hee entertained them, first, receiuing so many as would subscribe in iudge­ment, to beleeue their saluation in the bloud of the Messias. Secondly, for them that came as led with emulation, hearing his fame, and were induced to come by reason of the strange report went of him, and not for zeale and conscience to profit by his ministery, the spirit reuealing to Iohn their hypocrisie, swelling with their owne righteousnesse, and bragging that they were of the naturall seed of Abraham, as men not yet fit to bee [Page 108]baptized, he takes them vp roughly as euill egges of euill birds, comming of them that persecuted the Gospell, that hee might the deeper pierce into their consciences, so as they might see their owne vilenesse: as if he should say, is it possible that you can come to heare the word of God with a right heart, when there lurketh so much poison in your breasts, when all your deuotion standeth in open ostentation? Euen as Peter challenged Simon Magus Acts 8.23.24. saying, Thou art in the gall of bitternesse, repent if it be possible, and pray, that the thought of thine heart may be forgiuen thee. Iohn denouncing also their fearefull estate, as that the axe was now laied to the roote of the tree, that faith in Christ and not the glory of comming of Abrahams race, should saue them from hell fire.

In the words obserue two parts: first, how great the auditory was: Secondly, how he applied himselfe diuersly according to the diuers sorts of hearers which he had, baptizing some confes­sing their sinnes; and for the other, first he sets downe a bitter re­prehension, calling them a brood of Serpents, full of poison against the truth, and frameth his speech as wondring how they durst come: the Sadduces beleeuing no wrath to come, the Pha­rises thinking by their merits to auoide it. Secondly followeth, a graue exhortation, remouing away many blockes and hindran­ces wherwith they were blinded that they could not see the truth in Christ. Thirdly, he concludeth with a commination and threat­ning, that they were to bee cut downe: first, because they were wicked in themselues: secondly, that there should double dam­nation fall vpon them if they refused Christ, as the Prophet Ma­lachy had foretold.

For the first, obserue three causes of their concourse and fre­quent comming to Iohns ministery: first, because there had been a long surceasing of Prophesie, Malachy being the last that spake by that extraordinary spirit; and hearing this great newes and fame of Iohn, they thought some great Prophet had beene raised vp, and so were desirous to heare him. Secondly, they were moued to frequent him by the strangenesse of his teaching, not teaching coldely and without power, as the Pharises did, but in vehemency of spirit, and great feruency and earnestnesse [Page 109]to perswade to amendment of life. Thirdly, they resorted the rather vnto him as pricked forward by the extraordinary austeri­ty of his life and diet. Where learne, that when God furnisheth a man with a commission, and sealeth him a warrant of his cal­ling, and giueth him a booke, as hee did to Ezechiel, Ezech. 3.2.3. which hee must eate: when the word of the Lord is as fire in the heart of Ieremy, and when the purpose of the Lord is that it shall pre­uaile, it cannot bee crossed by any wit or policy of man. For great exceptions might haue beene taken against Iohn: first, preaching there was a Kingdome at hand, it might haue come neere to treason, sounding in the eares of Herod to the dispos­sessing of him: and Princes are easily iealous of their greatnesse, and will not haue any of their priuiledges called into question. Secondly, the Pharises knew they should be controuled and cal­led into question for misleading and abusing the people, so as no doubt they suggested to the King, that it was dangerous for the State and touched the Crowne, that he should whisper into the peoples eares of the comming of a new King, labouring heereby to haue their flocking staied by Proclamation or other sharpe commandement; as that also, if this man were tolerated and winked at, the great Fathers of the Church might bee ex­posed to great shame and obloquy,Math. 23.13. as keeping the keyes of heauen, and neither entering themselues nor suffering others to enter. And againe, it might be thought fantasticall, that the people would leaue their trades to goe so farre to heare Iohn. And for the Pharises themselues, they (as Luke 7.30.) despised the counsell of God, and were not baptized of him: and Mat. 21.27. Christ telleth them, they would neuer beleeue that Iohn came from heauen, but laboured by all meanes to supplant him; yet obserue, that before he had executed and finished his message, neither the power of Herod, nor the craft of the Pharises could suppresse him. Howbeit as we heare in this place of great floc­king so Ioh. 5.35. it is said that he was at first as a burning lamp, [...]nd the people for a season reioyced in this light, but after they grew secure and carelesse. Where further note, that in deposing [...]dolatry and in the restitution of the Gospell how earnest men [...]aue beene; and the kingdome of God hath euen suffered vio­lence [Page 110]for a time, the people running in great multitudes to wel­come it; but after it is once established, they grow to a Laodi­cean luke-warmth, Reuel. 3. neither hote nor cold, as if it were hony that could cloy the stomacke: therfore we must suspect the pregnancy and eager fits of them that runne so speedily at first to the Gospell, for Iohn soone loseth many of his hearers, some comming onely to behold him, some to intrap him, some to see what was in him that was so much renowmed, and some to shake off the yoake of the law, thinking to get greater liberty by the Gospell, and few (as Christ saith) came of a good purpose and with honest hearts.

Further learne, that this baptizing heere spoken of, was of such as were of age; for they were not receiued before they con­fessed their sinnes. For this Sacrament being a seale of sinnes par­doned, there must first be a confession of sinnes commited, heere being a double couenant: first, God sealing vs a Charter of for­giuenesse in the bloud of Christ through the sanctification of his spirit: secondly, God requiring of vs, first a confession, for who hath hope to haue his debt released before it bee acknowledged, or to be infranchised before hee thinkes himselfe bond, or to bee washed before hee seeth himselfe vncleane? secondly, a belee [...] that the bloud of Christ is of force and able to purge vs of all [...] sinnes: and thirdly, a dedication of our selues to serue the Lor [...] in newnesse of life, as testifying our thankefulnesse for so g [...] ­ous a pardon.

Heere the Iesuits like Spiders that sucke vp poison, gather vp­on this confession of the people, a confession of shrift, that euery one should whisper his sinnes into the eares of the Priest before he can be pardoned, which is most absurd: for first, the wo [...] heere vsed beares not any secret confession, being answerable [...] that, Leu. 16.21: where the Priest was to confesse all the people sins, and to put them vpon the scape Goate, which praefigu [...] Christ: secondly, this of Iohns was a publike action, and so [...] place for priuate whispering: thirdly, the sacrament of Bap [...] which he ministred required this confession: for the profess [...] of faith is requisite in them that are of yeares and baptized, [...] we are not then first ingrafted into Christ when we are bapti [...] [Page 111]but being already ingrafted we are then confirmed, and there­fore Act. 8.37. the Eunuch first confessed is faith, and then was baptized by Philip. And Mar. 16.16. He that shall beleeue and be baptized shall be saued: So as it was Iohns dutie as the minister of God, that such as receiued this seale, should giue testimony of their faith. Fourthly, Iohns giuing of generall plaisters argueth, that they confessed not each one their particular priuate slippes and infirmities, for then he would haue giuen them speciall reme­dies: whereas (Luk. 3.13.14.) hee laboreth to preuent onely the abuses in their generall calling; as for souldiers to aske no more then their due, and to offer no violence, nor to accuse anie falsly, & such like as followeth in that place. Fifthly, if Iohn should haue troubled himselfe with such a particular confession as they dreame of, seuen yeeres would not haue sufficed him.

Now when he saw the Pharises, &c.

Heere learne first, that it is in the wisdome of the Minister to discerne of the auditory, and there is nothing more vnsauorie then alwaies to vse one kinde of teaching: for according to the inordinate walking of some, they may and ought to be charged and reproued openly: for Herod though he be a king, (Mat. 14.4.) must be told openly of his incest: and though Bethel be the kings chapell, Amos must tell Ieroboam that hee shall die by the sword, Amos 7.11. Yea the Lord hath so cloathed his Mini­sters with wisedome and with righteousnesse, as they are able to appropriate the iudgements of God to particular sinnes, as to say, that the men of Bershemi (1. Sam. 6.19. were slaine for loo­king into the Arke: that the Corinths were some sicke and some dead, (1. Cor. 11.30.) for abusing the Sacrament: that Vzzah (2. Sam. 6.7.) was stricken with death, for laying but his hand to the Arke to sustaine it: and in this place, that the Pharisees are but vipers, that would eare vp and deuoure their mother: this being a particular reprehension to them, wherewith the multi­tude were not blemished, for the hypocrisie of the Pharisees touched not them. Secondly, obserue heere, as Iohns wisdome [...]de to discerne betweene the chaffe and the corne, so his god­ly resolution whereby he durst challenge these great men which were reputed most holy, and the speciall leaders and gouernors [Page 112]of the people: for this he was enioyned to doe of the Lord, as [...] was said to Ieremy: Spare them not: and to Ezechiel: I will make thy face as brasse, that thou shalt not be afraid. And as it is said [...] Esay: Speake what euer it cost thee, be not ashamed to tell them, the be shamelesse of their faults. Whereupon Esay 50.6. saith: I h [...] giuen my backe to the smiters, and my cheekes to the nippers, and haue not hid my face as being afraid of theirs. And this appeareth by Iohn in this place by his sharpe reproofe, not mildely pe­swading them, but eagerly and bitterly rebuking them, giuing them their most iust titles, as, brood of vipers, not fathers of the Church, or leaders of the people; knowing Elihu his speech [...] Iob to be most true,Iob 32.22. that man could man giue to titles, that is, ought not to call a foole a wise-man, nor a Sadduce other then a Se [...] ­pent. Thirdly note, he reproueth them, because it was pro [...] ­ble for the people, to vnderstand what grosse abusers they were of Moses chaire, carying a great and goodly shew of external sanctimony and holinesse among the people: so as it was good and necessarie to discouer their pestilent hypocrisie. Heereupon Christ was enforced to doe the like, (Mat. 23.) calling then painted tombes, faire to sight, but their hearts were full of ex­tortion: so that vnlesse they were disgraced among the people, the people could not turne-their hearts and affections from them; therefore that they might not any longer bleare their eies, he [...] faine to vse these words of disgrace and disparagement of them.

Againe, in that he calleth them generation of vipers, obse [...] that hee excepteth not onely against these that came to he [...] him, but against the whole order of them: and of those two or­ders heere named, though they disagree in iudgement, the Pha­risees holding that there is a resurrection; the Sadduces, that af­ter this life there is an vtter extinguishment of the soule:Math. 22.23. Acts 23.8. yet both agree in this, to be viperously minded against the Gospell, eu [...] as the Atheists and Papists in these daies haue the same pois [...] of their hearts common against the true professors, howsoeuer they bee diuersly distracted in factions. And such hath alwaies beene the condition of the Gospell, that euen the Princes of th [...] earth, though otherwise diuided among themselues, will y [...] ioyne hands against the Lord. Which may not discourage vs [Page 113]both because the Lord (as he did heere) will by his wisedome dis­couer their poison before they cast it: and likewise as Asa saith, (2. Chron. 14.11.) It is nothing with the Lord to helpe with manie or with no power, if we rest on him, for his trueth shall preuaile.

Againe, in that Iohn Baptist so sharply takes them vp, learne, that there is nothing so senslesse as hypocrisie: for it was hard to perswade a Pharisee he was not as good a man as liued, for thus they lied to their owne soules: They made faire monuments of the Patriarchs, as pretending to reuerence their remembrance: but Christ (Matth. 23.33.) tels them they were onely monu­ments of their fathers crueltie, in putting them to death. So fear­full a thing is it to accustome our selues to an outward shew of religion without sinceritie, thinking that Gods thoughts be like ours, as to be pleased with that possesseth and dazeleth the bo­dily eie: whereas he pondereth the steps of the heart, that one­ly maketh the actions pure or vncleane. Therefore Saint Iohn knowing it to bee so difficult to sound the vast bottome of their filthie foules, they were so hardened and ouergrowne in hypo­crisie, hee breaketh out into admiration, that their hearts being fraught with such vncleannesse, they should thinke it possible to flie from the vengeance that would at the last pursue them. Let vs therefore keepe the conscience tender, and apply our hearts to entertaine the seruice and worship of God in puritie and sim­plicitie, assuring our selues it is not our outward pretence of ho­linesse, nor cutting of the flesh with the Priests of Baal, 1. Kin 18.28. that shall goe for currant with the Lord, and protect vs from the wrath to come: but it is the plainnesse of the heart, and the sin­glenesse of the eie in the true seruice of that one God,Ioh. 4.24. that shall be accepted.

Further learne hence, what an abhominable thing sinne is, and among the rest hypocrisie, that it is able to transforme men into beasts, as resembling them in their qualities. And thus Da­ [...]id (Ps. 32.) to make the sinne of rebellion more odious, he com­pareth men to horses and mules: the mule if he be not well wat­ched, will take his rider in his teeth and lay him in the manger: and the horse if he can cast his rider, will giue him a kinde fare­well with his heele. And if euer there might be iust complaint [Page 114]of this it is now, when men bee so full of iadish qualities that hardly can the Minister sit in his saddle. Sometimes men are compared to Lions, as the proud enemies of the Church: some­times (as Psal. 22.16.) to dogges,Psal. 58.6. and Psal. 59.6. So Paul calleth false teachers dogges, snarling against the preaching of the truth: sometime they are called swine, to disgrace the filthinesse of mans nature: sometime for their cruelty to Beares robbed of their whelpes: sometimes for their boldnesse to Wolues, as (Mat. 10.) Christ saith: I send you as sheepe among Wolues, which (vers. 16.) he expounds to be among men: sometime to Buls, Psalm. 22. The fat Buls of Basan seeke to deuoure me: sometime to wild Boares, as Dauid praieth: O Lord set a hedge before thy vineyard for feare of wild Boares, Psal. 80.13. they are so full of rage: sometime for the subtilty they are tearmed Foxes, as Christ saith: Gord that Fox (speaking of Herod) that I will preach to day and to mor­row: Luk. 13.32. sometime to horse-leaches, (Prou. 30.15.) which haue two daughters that crie bring, bring, they are so full of cruelty: so Psal. 22. those that persecute and afflict the Church are called Vnicornes: and heere the Pharisees are named Vipers, that would eate and deuoure the Church, and yet they would come to heare; which made their sinne so much the heauier, that they would come to so holy a place with so vnholy harts. Thus do [...] sinne strangely change vs, and thus are men when the Lord h [...] giuen them ouer, that they haue not the property of one beak, but of all beasts: for they are as malicious as Apes, as enuious as Serpents, and as venimous as Adders, and yet they dare come and state the Lord in the face in his congregation, hauing neuer communed with their hearts before. This is that the Lord complaineth of, Ier. 7.9. Will you steale, and commit adultery, au­burne incense vnto Baal, and come and stand before me in this house where my name is called vpon? Nay, the Lord abhorreth all such manner of worship and sacrifice, as himselfe protesteth, Esa. 66. The sacrifice of a sheepe in this sort I esteeme as the bloud of a m [...] For though the meanes to auoid the wrath to come, be by con­ming to Gods ordinance of preaching; yet to come with a pha­risaicall heart, doth but increase the vengeance, and hasten thy destruction.

Now for the instruction: Bring foorth therefore fruits, &c. Marke how plainly and precisely Iohn doth stand vpon an o­pen declaration of repentance by amendement of life: for euery one may say he meaneth well, which if he doe, he will not be a­shamed to bring it foorth. So as if we will be trees of righteous­nesse engrafted into Christ, we must shew foorth the fruits and not the leaues of righteousnesse by the operation of his spirit: for thou canst not be one flesh with a harlot, and one spirit with the Lord Iesus, 1. Cor. 6. and charitie ought not to make mee be­leeue him to be Christs sheepe that heareth not his voice. So as marke that the Lord measureth the flowre of our hearts by the fruit of our lips; for Out of the abundance of the heart, the mouth speaketh, and men may see our hearts through our hands. Since then the Lord requireth, that wee should approoue our faith to men, and manifest our reconciliation with God in heauen by the works of loue shewed to men on earth, let vs weigh our steppes that they may be straight, watch ouer our words that they may be gracious, passe nothing through our fingers that shall be en­tangled with the hurt of our neighbour, but measure out our actions by the rule and square of religious loue.

And say not with your selues, &c.

2 This is the second point before deliuered, namely, the god­lie and graue exhortation Iohn made vnto these false hearted Pharisees and Sadduces, containing two parts: first, what they should do, Amend their liues: Secondly, what they should not doe; that they should not presume vpon the externall priuiledge they had, of being circumcised as the children of Abraham. For this was the error of their iudgement, that the whole seed of A­braham by generation of the flesh, were within the couenant of grace to be saued. And this is the obiection implied and answe­red by S. Paul, Rom. 9.6.7. namely, that if the Iewes were cast away, then the word of the Lord was fallen away, because it is said; I will be thy God, and the God of thy seed for euer, which is confuted there by the Apostle, by a distinction of a double seed: There is an Israel in the couenant, and an Israel out of the couenant. So as there is a double election in the house of Israel, first ge­nerall, that all that came of the loines of Abraham should haue [Page 116]this dignity, to be accounted within the couenant, to partake of the word and seale of circumcision. The second is a speciall election out of the former, that out of the seed of Abraham, one seed onely should be saued: as it is Malach. 1.2. Is not Esau Ia­cobs brother? yet haue I hated Esau and loued Iacob. Whereby ap­peareth there is a speciall election out of the generall, so as the grace of the couenant was offered to all Israel, and all Israel dif­fered from the vncircumcised nations, yet the promise was ef­fectuall onely in the elect. Whereupon gather, that if these Pharisees had not beene blinded and bereaued of the spirit of truth, they would neuer haue stood vpon any externall priui­ledge: for the promise being made indefinitely, had beene fulfil­led if ten onely had beene saued: for the Scripture goeth onely thus farre: I will be the God of thy seed, not of all thy seed. And this the Apostle proueth in the place before, thus: If all the Iewes were within the compasse of the promise, and the coue­nant of grace by vertue of the outward seale of cutting the fore­skin of the flesh, then it was necessary the first borne should bee, and that he might challenge this assoone as any, to be saued. But this was not so: for in Ismael the eldest was not the promise, but in Isaac shall thy seed be called: so as God declared his purpose by distinguishing them at first, when the couenant was but new made, while Abraham himselfe liued, and when he had but two sonnes. And lest this particular example might bee excepted against, by reason of the disparagement in their birth, Israel being borne of the bond-woman: Take (saith the Apostle) Esau borne of the same wombe, begot of the same father, yea borne at the same time almost, and if there were any prerogatiue it was Esaus, for he was eldest, both of them circumcised, yet did not the promise pertaine to Esau, as is proued by two testimonies of Scripture, Gen. 25, 23. The elder shall serue the yonger: and Mal. 1.2. I haue loued Iacob and hated Esau, his seruitude in the flesh being ioyned with the hatred of God vpon his soule. So as the difference betweene the children of Abraham according to the flesh onely, and according to the flesh and spirit also, stan­deth in these two things: first, in Gods secret purpose, whom to glorifie and whom to reiect: secondly, in the effects of faith [Page 117]and sanctification, for he is a true childe of Abraham, that walk­eth in the faith and steppes of Abraham, Roman. 4.12. and they that doe otherwise, (as Christ saith, Ioh. 8.44.) are the children of their father. To which the Pharisees in great indignation ex­cepting, What (say they) dost thou account vs bastards? Abra­ham is our father: No, saith Christ, so as trueth and meekenesse it selfe spake it, yee are the children of the diuell. For vnder this pretence of issuing from Abrahams loines, they would despise that sonne, and abandon that Messias in whom Abraham and the rest of the fathers looked and trusted to be saued. Howbeit, if we come to this, why doth Ismael persecute the profession of Isaac, and Esau sell his birth-right, and Iacob embrace it as a pledge of the inheritance of heauen? This commeth from the e­lection of God, who had purposed to giue this grace to the one, and to denie it to the other, the cause of his infidelitie resting in his owne soule. And it was not an vniuersall promise plight to Abraham, that he would be the God of euery particular singular man that should come from his line, but it was giuen indefinite­ly without limitation (to thy seed) as of one: which is that Paul prooueth, Gal. 3.16. namely, that there could be no reconciliati­on betweene the Iewes and the Gentiles, but by that one seed which was Christ.

Now the cause Saint Iohn giueth: and the reason hee allea­geth why they should not thus flatter and deceiue themselues in the name of Abrahams seed, is, because God is able euen of stones to raise vp children vnto Abraham. And at the first Abra­ham indeed was dead in respect of that strength of nature to be­get a childe, Gen. 18.12. and it was as easie to make a stone a man, as to make a dead man get a man. Out of which we learne, that God is omnipotent, not onely to do what he will, but also to do more then euer yet he hath purposed to doe: as heere he is able of stones to raise vp men, but he neuer did it. Answerable to that speech of Christ in the Gospell: If I would I could command (Mat. 26.53.) twelue legions of Angels to rescue me, yet he did it not. Now three things there be which God cannot doe, and yet sheweth no impotencie, nor derogateth any thing from his om­nipotencie: as first, he cannot doe contrarie to the propertie of [Page 118]his person, as God cannot be begotten, nor the Sonne of God cannot beget: secondly, that is contrarie to the essentiall proper­ties of his Godhead,Ier. 1.17. as he cannot repent, nor change, nor lie, nor be finite, for all these are signes of weaknesse and imperfecti­on: thirdly, he cannot doe that which implies a contradiction, as that a stone being a stone should be a man; but of a stone he can make a man, and of a man a stone: as Lots wife was turned (Gen. 19.26.) into a pillar of salt, but when she ceased to be a woman. So against the Lutherans, that hold, they eate the very flesh of Christ in the Sacrament, wee acknowledge that God is able to turne bread into flesh, but then he must change the substance: for I will neuer beleeue, that that which I see and taste, and touch as bread, can being bread be flesh also. So for the huma­nitie of Christ, as it is his bodie it cannot be euery where, for a bodie must haue his dimensities, as height, breadth, and length, and must be limited and circumscribed in a place certaine. And it abridgeth nothing from his all-sufficiencie: for it is contrarie to the nature of a substance to be euery where, remaining a sub­stance. True it is, the Lord can make the sea to stand vp as wals, (Exod. 14.21.) on both sides, for the passage of the Israelites, but it was a sea still: so he can make the Sunne against the course of nature (Iosh. 10.12) to stand still and stay his course, but it was the Sunne still; but he cannot make a body to be euery where, for that doth abolish the nature of it.

Now is the Axelaied to the root, &c.

3: This is the third point was deliuered, namely, the commi­nation which Iohn vsed, mixing and interlacing his sermon with the iudgements of God, wherein he threatneth them with eter­nall damnation, except they repent and become new men. The whole speech is allegoricall and a continued borrowed speech, which may be thus resolued: God is compared to a husband­man, for he had planted a vineyard in Iuda, namely, his church: the people are compared to trees, the ministerie of Iohn to an axe, that will cut quickly, either to hasten to damnation or to saluation. As elsewhere it is compared to a Fanne that separates the chaffe from the wheat, and in Ieremie to a hammer, either to bruse a broken heart, or to beat it downe to hell. The roots [Page 129]of the trees are compared to the soules of men, the forme of the speech prefigureth the finall sentence that shall bee giuen at the latter day, the hewing downe signifieth the separation of the ba­stardly Iewes from the communion and fellowship of the true Israelites; and casting into the fire setteth foorth their eternall damnation in hell: so as it is thus much in effect: You Pharisees presume not any longer vpon Gods patience, for yee cannot now pretend ignorance as yee might haue done; and for that time (as Acts 17.30.) God will not call you to any heauie recko­ning, he hath bene carefull to dresse his garden, he hath suffered you to abuse the people by your gouernment in the Church, but now looke vnto your selues, for now shall my ministerie cut into your soules, and shall shew whether yee be bastards or no, and now shall it appeare who is the child of Abraham by receiuing Christ that commeth.

In that it is said now, and that the axe is laid not to lop but to cut downe: learne, that when the Gospell is preached, then the Lord comes to make a separation betweene the elect and the reprobate, which could not before be discerned, as it is in the Gospell; there shall be two in one bed, one shall be receiued and the other reiected: for when this raine falleth, then the Lord meaneth to trie who is truely planted and hath taken root in his sonne,Luk. 17.34. and if (as Heb. 6.7.) it bringeth foorth herbes meet for the dresser, then receiueth it a blessing; but if the heart bring [...]oorth thornes, then is meere vnto cursing: so as if any obstinately per­sist in the earth, drinking in the moisture and yet increaseth not, his damnation shall be the more iust, because there is now no place for excuse left. And to applie this more neerely to our selues, if the Sodomites (Gen. 19.28.) were wasted with fire for abusing but one Lot: If the Niniuites had beene destroyed (Io­nah 4.11.) for not repenting at the preaching of one Ionah: If they were put to death that despised but one Moses, and the old world (Gen. 6.13.) swept away for contemning the preaching of one Noah: If they were giuen vp (Rom. 1.24.) to serue their owne lusts, that profited not by that one light of nature, where­by they were constrained to acknowledge a superiour power, that made that excellent frame of heauen and earth. If the Pha­risees [Page 120]were thus sharpely charged and reprooued for not amen­ding their liues at these few sermons of one Iohn Baptist, much more may wee feare lest wee be swallowed vp of present de­struction, that haue had so many sounds of the Lords trumpets and yet haue not retired from our owne waies, that after so much dressing, and pruning, and lopping, haue brought foorth nothing but briers, that haue deuoured so many full yeares of peace and yeeres of preaching and plentie, and yet continue leane and ilfauoured in the course of our liues; for now at the time of the Gospel (as we see heere) beginneth iudgement.

Secondly, learne how faithfully Iohn executed and perfor­med his ministery, which stood in two parts, as was foretold by Malachy, chap. 4. to preach mercie and iudgement, both which he performed in this one sermon. Heere the Iesuits take occasion to say, that we should dehort men from euill for feare of hell, and exhort them to doe well in hope of heauen. We say with Paul, who is our patterne and forerunner, that we haue weapons for all those that shall despaire after the obedience of Gods Saints ful­filled, but we preach not onely to worke well in hope of heauen, for as we are seruants we deserue nothing, but as children wee are receiued to an inheritance bought for vs before we were: so we striue not that men should keepe themselues from sin onely for feare of hell; for the Lord will neuer account of such a soule as will doe nothing but for feare of the whip, for hee loueth a free giuer, and hateth constrained subiection: and it is not the horror of damnation but the commemoration of the Lords mercie shewed toward vs in giuing his owne Sonne to so ignomini­ous a death, to ransome vs from that curse wee had incurred. This is that containes vs within the bounds of obedience: for if the heart bloud of the Lord Iesus will not make thy heart to re­lent, and thy hands to tremble to put them forth to wickednesse, then art thou in a desperate case. Shall the feare of the gibber, or the ghastly shew of death, make one that was a traitor, and now pardoned and aduanced vnto high place by the meere mercie of his Soueraigne, shall this make him afraid to commit treason againe, and nothing else? nay the grace of his Prince shall rest alwaies before his eies, and shall most forcibly perswade him [Page 121]to perseuere in his loialtie. For this is the most effectuall of all others, to mooue vs in the bowels of the mercies of Christ, to keepe our selues cleane and washed, because wee are already purified in his bloud, and not for feare of falling into the pit againe.

Thirdly note, that if any man will escape and auoide dam­nation, he must of necessitie liue wel, for he must be a tree bring­ing foorth good fruit. Where first consider what is good fruit, which is implied in the text; it cannot bee good except the tree be good: as Christ saith, If the casting out of a diuell be a good worke, why am not I a good man? Matt. 12.28. Ioh. 7.21. So as first the person must be ac­cepted before the worke be accepted, and no person can please without faith that purifieth the heart, and there is no such heart where religion dependeth not vpon the true worship of the law of God; and by consequent there is no good faith where the heart is not cleansed by the spirit of God. Since then a man must first be good before he can doe good, it is impossible that anie man erronious in religion should produce a good worke. Exter­nall righteousnesse and the morall vertues of the Papists is a vizard that bleares manie mens eies, and wee say that they are honest; as well may we say it of them that hanged vp the Lord Iesus, thinking he had spoken blasphemie, because being but a poore wretch to see to, he challenged himselfe to be the Sonne of God, and in this doing they thought they had done God an excellent peece of seruice. And for Paul before his conuersion who could except against his life? nay as he testifieth of himselfe,Philip. 3. [...]. hee walked according to all the ordinances the law prescri­bed; yet after hee was called, he accounted all his morall righte­ousnesse but as the excrement of a dogge. And if religion do not distinguish betweene men, the heathen shall condemne both vs and them, who by the meere instinct of nature liued in the hatred of grosse sinnes, and walked soberly without exception, and yet are they already damned. For first, we must be good by grace, and being adopted into Christ then we doe good: and of all the trees of the forest (as Ezec. 15.3.) there is none but is bet­ter then the vine if it beare not grapes, for the oake is good for timber, and euerie tree may serue for some good vse, but [Page 122]the farments of the vine if it be not clustered is fit for nothing but for the fire. The Papists are good as okes to build monaste­ries and to set vp houses and places of religion; but an vnfaith­full and vnfruitfull Protestant and Professor is good for nothing, (being but a rotten bough or branch of a fruitlesse and barren vine) but to be burned. So that to iudge a worke to be good, it must bee good both quo ad fontem & quo ad finem, proceeding from an honest heart, and driuing to a right end, the glory of God, to whom I owe honor. Further, to come to the true know­ledge of good fruit, let vs know what bad fruit is, which is dou­ble, first, sinnes in substance, such as are contrarie to the ex­presse commandement of God, as adulterie is absolutely a sinne in Dauid as wel as in any other: secondly, sinnes by circumstance, as giuing of almes,Matt. 23.5. onely when the trumpet sounds, to be seene of men; or to come into the sanctuarie with a purpose to pray, and presently to returne to his vomit againe: for the Lord ab­horreth what himselfe commandeth (Esay 66.) if it be not do [...] with that heart he commandeth. The sacrifice of a sheepe is [...] his sight as the bloud of a man, not that he hateth the action, but the hypocrisie in the action which staineth the whole: a Hagg. 2.13. if an vncleane person touch the holy flesh, the flesh it selfe is vncleane; but holie flesh maketh not other flesh holy which was not so before.

Further obserue, where it is said, Euery tree that bringeth [...] foorth good fruit shall be hewne downe: that it is not enough not to doe euill, but it is damnable not to do good; for he doth not say, the tree that brings foorth no fruit, but that brings not forth good fruit. For it is not enough for Zacheus (Luk. 19) after his conuersion to be no poller or robber of the poore, but his conscience cannot be assured of his pardon before he hath sa­tisfied the poore for that he had got amisse: secondly, hee must bring foorth another fruit of repentance, not onely to restore, but to giue liberally, and to be compassionate toward the affli­cted Saints; not by this to satisfie the Lord, but to assure his owne soule that the Lord is satisfied in the death of Christ. And it is not said, Come yee blessed, because yee haue not persecu­ted the truth,Matt. 15.34. nor scorned the professors thereof; for not the [...] [Page 123]they haue not done, but the good they haue done, as releeuing the poore, visiting the sicke, and such like, shall come to iudge­ment. And for the damned, it is not said to them, Go and depart, for ye haue put to death, & by all vniust waies vexed and abused my children; for these are so grosse as their owne soules crie out against them: but the forme of the sentence is, Ye haue despised me, and would not be of my liuery, but disdamed to be found in the company of professors: for cursed be Meroz, Iudg. 5.23. that helped not in the day of battell, not that euer she sought a­gainst the Lords cause, or once drew weapon against Christ, but because she came not foorth armed to assist the Lords cause. So this must be the fruit of Peters repentance, not onely not to deny his master any more, but (Math. 26.35.) to stand to him to the death: neither is it enough for persecutors of the Gospel to leaue off to persecute, but they must with Paul learne to be persecuted for the Gospell: and so for parents to take heed to their children not to be garish in their youth, lest by this their hearts may be ad­iudged to be proud in their age.

Now if that tree be neare vnto burning that brings not foorth good fruit, what shall wee say of those trees that from the root of a filthy and fleshly heart bring forth vnsauory and stinking fruit? If Diues be damned Luk. 16.22. that gaue not bread and refresh­ing to Lazarus, what shall become of them that take away bread, and doe grind the faces of the poore? If he were bound hand and foot (Mat. 18.33.) that prosecuted his right so extremely against his fellow seruant, whither shall they be cast that labour the vniust vexation of men, pretending title to that coat they ne­uer bought? If Obadiah shall hardly answer it, 1. Kin. 18.4. before God that hid the Prophets by fifty in a caue, and fed them with bread and water, because he durst not professe his religious heart openly, being in the time of Iezabel a Queene and a queane; how shall they bee able to excuse themselues which in the time of this gracious and good harted Prince libel against them by false sug­gestions, and labour the vtter vndoing of them, themselues pro­fessing nothing for feare of succession? And if they that did but build, and plant, and mary, and giue in mariage, all which in them­selues were lawfull, were swept and caried away (Gen. 7.) with [Page 124]the vniuersall floud, whither shall the tempest of the Lords fury cary them that blaspheme against his name, snarle against his mes­sengers, and like swine doe wallow in their owne filthinesse, all which are simply abhominable in themselues? If the Pharisees that were carefull to heare Iohn with some good minde, were so sharpely reproued as to be termed vipers, what title may be giuen to them that refuse altogether to come? If they that heare not the voice of Christ bee not his sheepe,Iohn 10.3. Mat. 7.6. what be they that turne a­gainst him to rend him? Or that come to the Temple to no o­ther end then to intrap him? If of three sorts of seeds and hea­rers, whereof the one takes the feed, the second receiues it with some good heart,Mark. 4.4. the third cherisheth it so well as it growe to a blade, and yet all of them be damned: where shall they rest that neuer vouchsafed with any religious eares to heare the message of saluation brought them? If many bee shut out that preached the Gospell, and many that striue to enter in shall not, what place shall bee prepared for them that thinke themselues too fine to binde vp the wounds of the broken hearted, and that haue euery step since their first birth directly sailed toward hell, disanowing all meanes whereby they might bee reduced to the right way? If the fig-tree was accursed because it had no fruit, though (Marke 11.13.) it was full of leaues, what curse shall light vpon those trees that are ful of poisoned and corrupt fruit▪ Note also Saint Iohn saith euery tree, not excepting any, but what euer he be, Iew or Gentile, from the Prince to the basest of the people, they must be fruitfull: for being all equally corrupted, we ought all equally to be cleansed, and the Princes soule needes as much washing as the subiects.

Againe, obserue a consequence of great comfort, that euery tree that brings foorth good fruit must needs be saued, and this is a wonderfull consolation to all Gods children; for all that are in Christ, Rom. 8.1. are out of condemnation, and he hath Christ that hath his spirit; he hath his spirit that striueth against his cor­ruptions, he doth this that crucifieth his flesh, and he crucifieth his flesh that ceaseth from sinne, and he doeth this, that amendeth his life and repenteth.

Lastly, learne hence that the tree and the fruit must goe toge­ther; [Page 125]for though faith alone doth iustifie, yet faith that is alone doth neuer iustifie, but is dead without workes: like that charity Iames 2.16. which onely bids a man warme him, but doth not giue him wherewithall to refresh him. The eye alone of all the parts of the body doth see, but the eye that is alone separate from the body doth not see; so the feet alone doe cary the body, but if they be cut off and seuered from the body they doe not stirre. True it is, no tree shall escape the cutting vnlesse it be good, but none shall therfore escape it because it is good: for none shall be saued without mortification, but none for their mortification shall be saued: therefore let vs beware lest wee disioyne that in our liues which is alwaies conioyned in doctrine, the faith of Paul and the workes of Iames.

NOW because among the multitude, as more plainely appeareth Luke 3.15. they strongly held and esteemed Iohn to bee Christ and the Messias that should come, hee knowing this by reuelation, or otherwise by the speech of some particular person among them, labou­ [...]eth to resolue them, and to plucke vp this opinion by the [...]ooes, making protestation, that there was great disparagement [Page 126]and inequality between him and Christ, his baptisme and Christs, his person being but the herbinger, and the person of Christ, whose comming he proclaimed; yea so great, as he was not wor­thy to do him the basest seruice, so much as to pull off his shooes, this being a prouer be taken from those countries, where trauelle [...]s going in the heat all day, did accustome at their iourneies end to haue a seruant attendant, to plucke off their shooes and to wash their feete.

In the speech there are two parts to be obserued: first, the a­basing of himselfe and his office: secondly, the magnifying of the ministery of the Messias.

Here first note, that Iohn doth not compare the baptisme hee administred, with that the Apostles should afterward minister, nor his outward signe of water with theirs, as being any diffe­rence betweene them; but he compareth his owne person with the person of Christ, and that which he worketh visibly with wa­ter, with that which Christ worketh supernaturally cleansing the conscience. They therefore are deceiued, that thinke [...] baptisme lesse effectuall then this of ours drawne from the [...] postles, for in the substance there is no difference, but onely [...] the manifestation and perspicuity of it, that as Iohn was pla [...] then the Prophets, so were the Apostles and after Minister more plaine then hee: which was signified by that speech a Christ,Mat. 11.11. Hee that is least in the kingdome of God is greater then Iohn Baptist: this being meant of their ministeries; for the Sunne is the same both in the morning in his weaknesse, and at noo [...] daie in his strength: and there is the same humane nature is a child as in a man, and no other baptisme in substance now then this of Iohns, being both instituted by the same Lord. But the Iesuites challenge the Caluinists for making Iohns baptisme comparable with the Apostles; for Iohns (say they) did not re­mit sinnes, but he onely baptized them vnto amendment of life. Wee answer, first, in neither of their baptismes there is any re­mission of sins, this onely being in the power of Christ the insti­tutor: as in circumcision, the cutting of the flesh in it selfe a [...] ­led: nothing; but the effieacy was in sealing to the conscience the beliefe in the Messias to come, for many had outwardly [Page 127]that signe whom the Lord abhorred: and if that did but secure the soule vpon an inward beleefe, much more is baptisme now but a seale of righteousnesse vnto vs. Againe, if their baptisme vnder the cloud was the same with Iohns, so was that of the A­postles: and could any of them giue any more then the external ministerie? But Iohn (say they) baptized onely to amendment of life. We answer, as it is Marke 4. Iohn baptized to repentance and remission of sinnes; and can there be any repentance with­out remission? No: for being promised both together, they are receiued of the person both together. Againe, if this baptisme of ours and that of Iohns be not the same in substance, then did not Christ sanctifie our baptisme in his flesh; which is false: for man can giue but the outward element, and Christ alone doth purge the soule.

Secondly, learne what power there is in the outward ministe­rie of men, and in the outward seales: for howsoeuer the Scrip­ture doth magnifie outward means, and the men as instruments; as that Paul is said to saue soules, and to haue begot Onesimus in the faith, Philemon, 2. Cor. 3.6. chap. 1. and our ministerie is called the mi­nisterie of the spirit: yet when the scripture will shew what either the men or the meanes separately and apart can do in their owne nature, and that all is the worke of God onely, then either the meanes are not at all mentioned, or else they are woonderfully debased: as, Paul can but plant, Apollo can but water, but it is God that giueth the increase. Heere Paul is nothing,1. Cor. 3.6. for the bles­sing is onely from the Lord, the internall being opposed to the external: for whensoeuer these be either opposed by comparing, or compared by opposing, then all is in God; for God dealeth otherwise in disposing of things that nourish to eternall life, then of those that helpe to the conseruation of this present life. As there is some power and as it were an inherent vertue in bread to nourish in it owne nature, and there is power of gene­ration in man to beget; but to awake the conscience and to clense the heart, there is no power that remaines in the Mini­sters person, or in the seales of Baptisme and the Lords Supper: the Minister separately hee speakes, and it is but a perishable breath, as the voice of another man, though they be the words [Page 128]of God:Act. 16.14. for otherwise, why should Lydiaes heart bee opened more then any of the rest of the hearers? there was the same voice of man sounding into the same eares of men by nature, And in Baptisme for himselfe the Minister can doe nothing but powreon water, and the water is but naturall, which can but wet the body, and there is no power appropriate to it that of it selfe it is able to conuey any security to the conscience. But doe not the words of institution worke something, and bee they not operatorious to worke some change? As the words bee pro­nounced with the organ and instrument of the mouth, it cannot make the bread to alter the substance; but the words haue this power to declare what the Lord will worke, first for our selues that we must breake bread; for the people that they must eate it: This is my body, shewing what the Lord will doe, that wee must not be amazed in beholding the signes, but lift vp our eyes vn­to the Lord that giueth Christs bloud to the heart of euery be­leeuer: for there is no flesh in the bread, nor vnder the bread, nor with the bread. These therefore haue no power to conney any grace to the soule, for if they had, then were all regenerate that receiue them: and sometime regeneration preceeds and goeth before baptisme, as in Cornelius, Acts 10. sometime it followeth baptisme, as in children. And againe if there were any power in water of it selfe, or by the words of institution, then af­ter the sacrament the water should euer remaine sanctified, which we see contrary, for it doth putrifie like common water. And no more doeth the Sacrament depend vpon the intention of the giuer and consecratour, then it doth vpon the intention of the receiuer: for it was as true a sacrament and as effectually of­fered to Simon Magus and to Iudas as to the other of the Disci­ples: for the same Sunne shneth to all, though some doe shut their eies.

Further, obserue and beware that we doe not make duos totos baptismos, two whole baptismes, one of Iohns another of Christs, but onely of one whole baptisme two parts, as of one whole man we make two parts, body and soule: one is as in the law, a circum­cision with the hand cutting the flesh, the other cleansing the conscience by faith in Christ. Neither do we make them two th [...] [Page 129]God separates, for it is the same word of life in it selfe, but not to them that eate it not: to the elect it is effectually conueied; to the reprobate it is truely offered by God, but separate by their vnbeleefe. Therefore let vs consider the analogy and naturall relation in baptisme: the externall thing is water, such as is com­mon: the thing inward is the very bloud of Christ answered by the signe. The application of water to the clensing of the body, is answered by the applying of the holy Ghost: the effect of wa­ter is to purifie from filth, so is it of the bloud of Christ to purge from sinne: and this two waies, by killing and renewing, by nortifying and quickning: by the dipping in the water is repre­sented the death of Christ, and his resurrection signified by pul­ling out of the water, that as we are buried with him in Baptisme, so we shall rise with him by his spirit.

Why, but hath Iohn no power but to put on water? euery man may doe so: and how is it then that (2. Cor. 3.6.) Paul saith, God hath made vs ministers of the spirit and not of the letter; for there he compareth the Law to the Gospell, Moses to the Apo­stles? Moses gaue vnto the people the two tables, which was onely a commandement externall, for he could not change his owne heart, nor apply his owne soule to the performance of the law; but it was onely as if a man should write to a blind man to bid him reade, or to a deafe man to bid him heare. And can Paul doe any more to conuert the Corinths? No: but this is the diffe­rence; the preaching of the Gospell which is the ministery of the spirit, doth not onely require faith, but giueth faith to be saued: for of it selfe it is as easie to keepe the law as to beleeue. Why, but Paul saith to Timothy, 1. Tim. 4.6. Attend on the worke of preaching to saue thy selfe and others: and Paul of himselfe saith, I begat you: and Mal. 4.6. it was prophesied of this Iohn, that he should conuert the hearts of men. This is most true when the ex­ternall and internall doe ioyne and iumpe together and when they are not compared by opposition, but are comprehensiuely taken together, then we can bind and loose sinnes: and as Le­uit. 16.16. then the Priest shall make thy soule cleane. But as it was said that there was in paradise (Genes. 3.22.) the tree of life, not that it had any life in it, but that they that should eate [Page 130]of it should liue for euer; and so of the tree of knowledge, which was so called by the effect it wrought, making vs to know what good we lost, and what nakednesse we fell into: so it is said, that we forgiue sinnes, Iohn 20.23. because the word of reconciliati­on is put into our mouthes, not that we doe it by any absolute au­thority, but necessarily, because our commission extendeth to it by God. And so all morall matters vnder the law were but a meere pageant, sauing that they sealed to them the inward, which was the blood of Christ: and where such efficacy was giuen to the sacrifices, there the inward thing was attributed to the out­ward, so as we must still hold that all power and sufficiency is of God, 2. Cor. 3.5.

Further obserue, that Iohn of necessitie must giue water, or else Christ can giue no bloud; and except there be planting and watering nothing can grow. So as we must learne to submit our selues to the ministery, else can wee not ordinarily expect for any grace at Gods hands, for he giues but increase and blessing to his worke-mens labour, and though the voice of the Preacher be but a vanishing voice, wanting power to affect the conscience, and vertue to illuminate the eies, for the voice cannot pierce the soule, yet wee must humble our selues to Iohns ministery: for by this voice doth the Lord giue life, and as hee cannot hope for fruit that neuer sowed, nor expect for wine that neuer planted, no more can hee looke for life that neuer heard, for faith commeth by hearing, Rom. 10.17. and without faith there is no saluation. So as vnlesse we doe embrace this ordinance of God, to follow them whom hee hath made his armes to reach forth vnto vs the bread of life we can neuer beleeue; and except we desire to be sealed with the great seale of heauen committed vnto them, wee shall neuer be saued: for as it is said Gen. 17.14. euery soule contemptuously refusing circumcision shall bee cut off: and he that despiseth the bread, doth betray and crucifie the Lord Iesus as the Iewes did, that bad away with him. Iohn must be regarded because he puts on water, for who is not glad to receiue his pardon by the person of any? and why should their feet bee contemptible that bring vs such newes from the mouth of God? And if wee dare not in paine of damnation but [Page 131]thinke reuerently of the seales, that is, of water and bread in the Sacraments, how much more must wee reu [...]ce the doctrine, that is of far greater maiesty? for the Sacraments are but blankes without the word.

Further consider heere in Iohns baptizing to amendment of life: that as all Sacraments are couenants, and in couenants there is alway something agreed on betweene both parties: so in Ba­ptisme God promiseth to receiue, Christ to redeeme, the holy Ghost to sanctifie: and on the other side, we promise to beleeue this, and to repent vs of our transgressions. For as Baptisme sea­leth vnto vs remission of sinne, so also doth it seale as it were from vs amendment of life: and to whom soeuer the Lord sealeth this assurance that he will saue him, to him also he sealeth rege­neration and newnesse of life. And as Paul saith, Rom. 2.26. if vncircumcision beleeue well, it shall bee saued rather then cir­cumcision: that is, if the outward signe bee separated from the inward, and not accompanied with cleannesse of heart, and o­bedience to the commandement, hee that wants the outward seale, and yet is circumcised in heart, is more to bee accounted of then the other. Therefore let vs looke and take heed we per­forme the vow wee made before God and his Angels in our ba­ptisme, namely, as to beleeue the promises, so to repent and re­forme our liues: for he that will assure himselfe of the benefite of Baptisme, must see what power he hath to subdue his corrup­tions.

He will baptize you with the holy Ghost and with fire.

That is, by the holy Ghost Christ will seale the pardon of their sinnes, who hath the same power that fire hath, as first, to burne vp all trash and stubble: secondly, to purifie things that are to be purged: thirdly, to giue light in darkenesse: fourthly, to quic­ken things that are benummed and stiffe with cold. So as let vs examine our selues whether wee haue felt these effects of this spirit: for if he filthinesse and fr [...]dnesse of our nature be burnt vp and consumed: if our harts be swept and cleansed from vile and loose affections: if our vnderstandings be illuminated and lightened with the lampe of the Gospell: if we be inflamed and set on fire with the zeale of Gods glory, and well hearted to­ward [Page 132]his children, then may wee hope to haue beene baptized truely: for the holy Ghost worketh these things in beleeuers. But he that is drossie or luke-warme in his profession, that is hard hearted to the Saints, that followeth the sent of his affections, and that is weary of the candle of truth, hath cause to suspect that he is not yet baptized with the holy Ghost. In Ioh. 3.5. this spirit is compared to water cleansing the soule inwardly, which hath three properties: first, to wash away filthinesse: secondly, to moisten that which is drie, and to quench thirst, and allay the scorching heate: thirdly, to fructifie: as Psalm. 1. willowes are said to bee fruitfull planted by the water side: euen so the holy Ghost doth purifie and wash the soule, refresheth the conscience scorched with the feare of Gods vengeance, and giueth power to make our drie and barren hearts to prosper in euery good worke.

BEcause it falleth out in great auditories and as­semblies, that there bee many wilfull and per­uerse persons, which doe not esteeme of the Lords rich bounty, but doe scorne and tread vnder foote t [...] mercy offered: Iohn Baptis [...] doth heere denounce peremptory vengeance and intollerable torment against all [...]ose that shall not submit themselues to the ministery of the Messias, and that they which will not bee baptized with the fire of the holy Ghost and of [Page 133]Christ, that is, with his bloud and with his spirit, shall be bapti­zed with the fire of hell.

The words doe containe an Allegorie or continued borrow­ed speech, which may be thus resolued. First, by the Fanne vn­derstand the ministerie of the Gospell, which should begin at the preaching of Iesus, and should winnow the people to make a separation betweene the bastardly brood of Abraham, and the true Nathaniels, Ioh. 1. chap. 47. Israelites in whom is no guile, betweene them that had onely the marke of circumcision in the flesh, and them whose hearts and vile affections were in­wardly circumcised. By that it is said, In his hand, is ment, that it is presently to be manifested. By floore, vnderstand all places where a Church may be gathered, or more specially for a visi­ble Church alreadie gathered, Iohn addressing his speech heere to the Iewes, which were at this time the Church of God. By wheate, is ment all that should beleeue, either Iewes or Gen­tiles. By the Garner, is ment the kingdome of heauen. By chaffe, is ment hypocrites and vnbeleeuers, mis-liuers, or the children of perdition, that refuse to bee fanned by the Lords voice. By cleansing, is ment that separation the Gospell should make be­tweene the apostate Iew, and the beleeuing Iew. By vnquench­able fire, is ment the torment of hell prouided for vnbeleeuers.

Out of this first generally obserue, that where the Gospell comes and is preached with power, and with a good consci­ence, and not huckstered nor merchandized as men doe their wares: but that they so labour as not to be ashamed of that they doe, preaching their doctrine not to the eare, but to the doore of the conscience, that there it makes a manifest difference be­tweene true and false children, whereas before all was shuffled together: for though before this time the Pharisees and all o­thers were as one, bearing the same title of Abrahams seed, yet saith Iohn, afterward shall come the venting of the Gospell, which with the powerfull blast thereof, shall scatter the hypo­crites, and make knowne the faithfulnesse of them that with ho­nest hearts embrace and cherish it. After this maner is the word in the Epistle to the Hebrewes,Heb. 4.12. compared to a sword with two edges, that cutteth two waies, either to conuersion if it [Page 134]be beleeued, or to confusion if it be despised. Hereupon it is, that Simeon did prophesie to Mary (Luk. 2.34.) to preuent any conceit might rise in her minde of her dignitie and glory, being the mother of the eternall Lord, heereby thinking that all the world should applaud her for her Sonne, telling her, that this child should be set vp for the rising and ruine of many; a marke that euery man should shoot at, and by his comming should the hearts of many be discouered: For the sound of his mouth (Heb. 4.12.) deuides betweene the ioynts and the sinewes, and the marrow and the bones: anatomizing the hearts of men, to see whether they be sound or rotten. And they that before seemed to bee all one, shall when the fan comes differ: then the poison that be­fore lurked, shall bee layed foorth, and the hidden gall shall be displaied. Heereupon also the word is compared to fire, which hath a double effect, to wast stubble and drosse, and to purifie that is refinable, as siluer and gold. For the Gospell hath this ver­tue, to inflame some mens hearts with a zealous loue of God and his glory: setting others on fire to persecute it, to quench and to impugne it. This effect had it in Iohns time, some saying, that he was an honest man; some, that he was Christ; others, that he was a Galilean,Luk. 3.16. Mat. 11.16. whence could come no good thing; and others more plainely, that hee was a diuell, all before being as they thought well circumcised and the children of Abraham. So when Christ spake in his owne person, the chaffe flew away, and then was easily knowen who was an hypocrite, hee comming to some place where they had rather haue their hogges (Mark. 5.17.) then their soules saued;Luk. 4.29. and to others where they brought him to the side of a hill of purpose to haue throwne him downe: and to Iairus house, where some (Mark. 5.40.) laugh him to scorne for his speech. This fanne by Christ was committed to his Apostles, that they likewise should make a separation where they came. Paul Preaching at Antioch, the Iewes railed a­gainst him, when the Gentiles desired him to preach the same sermon the next Sabbath. And by the power of this Fanne (Act. 22.23.) the Iewes cast vp dust in the aire, and crie, that Paul is vnworthy to liue. And Act. 23.12. certaine doe bind themselues by oath not to eate nor drinke till they had killed him: when as [Page 135]others in Iudaea did submit themselues and became the true dis­ciples of Christ. Yea (Luk. 12.53.) it appeareth that there is no bond so streight nor so well knit, but religion will violate, and cause the father with the sonne, the mother with the daughter, to impugne the Gospell with hostility: not that it is the property of the Gospell to breed dissention, but it is the malice of Sathan to enrage mens hearts, that they should not receiue it, that his barnes might be full. And then must Ahab (1. King. 21.19.) yeeld to Eliah, and not Eliah to Ahab. There is execrable cru­elty committed on the infants of Bethlem: who is the cause of it? not Christ, but Herod; and Christ may not giue place to Herod, though it cost neuer so much bloud.

Secondly, obserue where it is said, hee will make his floore cleane, that all that refuse the Gospell, whatsoeuer they pretend, they are but chaffe. For the Pharisees heere which had the chie­fest places in the Church, they pretend to haue the Oracles and the temple, to bee descended from the Patriarks, and to liue af­ter the law of Moses,: yet they are but chaffe which fill the floore, being onely puffed vp with pride, and hauing no sound graine in them: for when Christ is offered they persecute him, and crie: Hang him, as an enemy to the law of Moses, Mat. 27.22. so as their intention was good, yet was that no excuse: for then they that persecuted the Prophets, and crucified the Lord of glory should be blame­lesse; for they had a zeale, but not according to knowledge. Now if they that stand onely in defence of that God himselfe or­dained, and like not that any of that should be abrogated by the Gospell, are but chaffe, what shall they be that seeke to maintain their owne traditions against both law and Gospell, and stand in defence of many corruptions in the Church of God, and yet per­swade the Prince that all is well, what can they bee but chaffe of the worst sort?

And will purge his floore, &c.

Here may be demanded, what the cause is, why there is so much chaffe in our Church, and so little good graine: for it is strange to see with what belli-gods it is stuffed, how disguised men be in pride, and how excessiue in vsury: which bee not as S. Peter calleth them spots,2. Pet. 2.13. but as the biles and vlcers of Egypt: [Page 136]yea so much biting gaine raigneth among vs, as hath made no more friendship betweene man and man, then betweene Cain and Abel: such whoredome as the Sunne cannot hide it, nor the earth beare it, but doth crie for vengeance, and their children baptized that are woorse then Sodomites, which (as Saint Iude saith) be now in hell. To this we answer, that the cause is, first, the want of fanning in many places of the land, the people ha­uing onely a man set ouer them, that can giue no one word to separate, but onely reade bare Seruice and stinted praier, which can make no manifest separation, but of open recusants: so as the people may well be quiet, because the word neuer blowes among them; and till the winde come, the chaffe and the wheat are mixt together: for can the wild asse bray if he hath grasse? or the oxe low if he hath fodder? or an hypocrite shew himselfe till his heart be discouered,Iob 6.5. and his vizard taken off? All the plagues of Egypt which made Pharaohs heart to relent some­what, and yet in the end so hardened it as he vtterly contem­ned the Lords hand, are not like to this fanne of the word, which searcheth euery part of a man, and bloweth him away, vnlesse he be substantially rooted in religion. A second cause of this is, that where there is fanning, yet it hath no power, they huckste­ring and tempering of it for their owne fame and for Balac [...]s offer of preferment, and not preaching to the conscience the crucified word of the Lord: they preach of contention to adde affliction to others, and not in sinceritie and meeknesse to bring consolation to others: and also when they speake it is but ver­ball, for their liues doe really confute the words of their mouth. A third cause why there is such a mixture in this floore, is, be­cause although it be truely preached, yet men may do what they list, and the maiestie of the word is not hedged in with disci­pline: for if men liue wickedly, vnlesse the law of man take them by the heele and restraine them, the word of God cannot de­termine: so as except there be some speciall good inclination in some few, for the multitude preaching doth no good. For he must be a good scholler that will learne without discipling, & he a sound christian that will refraine from sinne by bare preaching. The Word indeed is the speciall farme for this floore, but then is [Page 137]it most powerfull, if it haue discipline to strengthen it, and autho­rity to countenance it. What? doe you meane the floore must be purged in this life, and that there must be nothing but wheat in the Church of God? Why this cannot bee till that great day of separation, when euery thing shall be put in his peculiar place: To this wee answer, that there is a double purging, the one in this life, the other after this life; the one particular, the other vniuersall. That purging that may and ought to be, is, first the separating of all such as doe not offer themselues. Secondly, of them that offer themselues, but are vnworthy; as if a man can make no conscience to profit by the word, or can render no found account of his faith, when he hath beene long taught, but like an idle and slothfull professor, is still to be trained vp in the rudiments of religion, it is no reason to let him be in this floore without feeling some smart for his negligence: neither is it fit to giue the holy things of the Lords Supper vnto him, for hee de­serues not the crummes that fall from his table. If a man be ob­stinate and will not promise reformation, his child ought not to be receiued to Baptisme, vnlesse hee confesse his sinne, or giue witnesse to the Church by others which must doe it: and then they ought to take the child from his father, and not to returne him to his parents againe, where his education shall bee corrupt. For others that doe professe, if after they breake out into any en­ormous sinne, such chaffe must bee separate: for no vncleane liuer must be in the Church, but either hee must submit himselfe, and then he is none such; or hee must be cut off, if he continue senslesse in his sinne: for it is the house of God which harbou­reth none but such as heare his voice. And such as these ought not to be admitted to the Sacrament, though they present and offer themselues neuer so much: for hee that permits them sin­neth three waies, first, in respect of Gods, giuing the bread of children vnto dogges, and making the house of God as a com­mon Inne, where he may buy any thing for mony: but he must doe as Iehoiada the Priest did, 2. Chron. 23.19. not suffer any vn­cleane man to enter, or to set his foot within the Temple. Se­condly, as hee must not doe it in respect of God and his owne conscience, so neither in respect of the party himselfe: for seeing [Page 138]himselfe debarred and disfranchised from the citie of God, he would bee ashamed, and this his abdication would bring him to humility,1. Cor. 5.2. 2. Thess. 3.14. whereby his soule might be saued: and he would stand abashed, that hee that should bee a Christian should bee separate from Christians, and thrust out of the Church, out of which there is no saluation: whereas now seeing that his sinne doth not separate him from the communion of the Saints, it brings him a sleepe in it, and hardly he comes to repentance. Thirdly, he sinneth against the Church in admitting such a one, for who would suffer a leprous man to lie with a child? and this anima­teth and emboldeneth others to sinne by the sight of his impuni­ty, and many are infected by the scab of such a one. Did God in the law abhorre lepers, and must no man that touched a dead carkase partake of the Passeouer a moneth after? and shall not whoredome and such like vncleannesse, bee a cause to barre men from the Supper of the Lord? Paul said plainely, (1. Cor. 5.7.) Purge out the old leauen, speaking of him that had committed incest, comparing the Paschall lambe to the Gospell; the seauen daies wherein it was eaten, to the whole course of our liues: the house where it was eaten, to the Church; the lumpe, to the mul­titude; the leauen, to maliciousnesse and filthinesse; the vnlea­uened, to the children of God: so as they must separate all that are leauened in malice or wickednesse, that not onely euery pe­culiar man may be blamelesse, but all the Church may be cleane comming to so holy a place. For since we are all partakers of that immaculate Lambe that is slaine Christ Iesus, we must cast both out of our selues, and out of our houses and congregations all impurity. Wherefore let not thy hand bee in sacriledge to per­mit such a one: it is in thy power to giue, and answer the church at thy perill thou must: (whatsoeuer the law of the Magistrate is) for no man may command thee to sinne, but according to the rule giuen to Timothy, speaking of vnable men to goe before the people in life and doctrine, 1. Tim. 5.22. Lay not thou (saith Paul) thy hands on him.

It will be said, this was an easie matter in the Apostles time, when they had the keyes of the Church, and the power in their hands, to cut off the incestuous person, and when the Gospell [Page 139]was but newly entred, and but stept as it were within the thre­should: but now men are not so easily corrigible as they were then, being now more growen and sturdy in sinne then before. We answer, that if the censures of the church were so duly execu­ted when there was no Christian magistrate to countenance and protect them, much more might they bee so now when they might haue the sword also to assist them. And if they had fewer offences when they had lesse meanes to purge them, for they could but separate from the congregation only, and then if they would they might haue returned againe to the infidels, far grea­ter beuty might be looked for now, if the gouernors of the church had not some great mist before them. And if the churches of Iu­daea and Galile (as we may see Acts 2. & 3.) did multiply excee­dingly, hauing the magistrate not against them, though not with them; much more might they flourish now, hauing the Christian law of the Magistrate binding their bodies whose consciences should be bound by the censures of the Church. But is it no true Church where this exact cleansing is not? And is it not the table of the Lord because some strangers besides children are recei­ued? and is the whole lumpe infected by a little leauen? God forbid: onely we say the leauen ought to be separate, and the incestuous man ought to be cast out; for they tha [...] eate the Passeouer must haue none come to it that hath eaten leauen: and if wee ought not to eate with him, that is, haue no familia­tity with him, much lesse ought he to bee admitted by the Mini­ster; but if he be, yet to thy conscience that art a worthy receiuer it is a sacrament. If Saul be in the Tabernacle, I little doubt but Dauid will with all his heart wish to pray with him. And was Zacharie any whit polluted by praying and scrificing with the filthy Pharises: or Annaes praiers lesse auailable, because many swine entred into the Temple? The church (saith Paul) hath no such custome to be contentious, 1. Cor. 11.16. but if it be, yet it remains a Church stil. And to resolue this point, to whom spake Iohn in this place but to the Church of God, for as yet there was no separation of the wheate from the chaffe, but afterward they prooued sworne enemies to Christ, and it was Moses chaire though they sate in it, and the people were commanded to [Page 140]heare them. Was not the church of Iuda the floore of the Lord, though the Pharises taught false and corrupt doctrine, that Gods name was not taken in vaine vnlesse men were openly forsworne,Mat. 5.33. and though the high Priests were aduanced by simony? Christ himselfe saith it was, and laboreth onely to remoue these errors, and to reduce euery thing to the purity of his Fathers institution. But now with vs since this long venting of the word of God hath beene with so litle profit, and that the Pharises stand so close a­bout the Princes mouth, as that she can hardly breath in the whol­some aire of the truth, what hope is there of a better separation but the fanne of fiery triall, that if wind will not doe it, persecuti­on may doe it: for the drosse that cannot be scattered by blasts, must be consumed with burning.

Now when the floore is cleane and swept within the Church, then is there another cleansing out of the Church, which is either particular or vniuersall: particular, when good or bad men die, and such as they die such they shall continue, for the tree that is fallen there it lieth. Vniuersall at the last day, when all things shall be complete and perfect; when not onely the chaffe shall bee blowne away, but euen the tares, that is, secret hypocrites shalbe cut vp by the Angels; for open offenders should be cut off heere by the word and discipline.

Further, in that it is said, Some shall be gathered into the Lords garner: obserue, that it is a most detestable opinion, to thinke that all shall be saued, and that damnation is preached but for fa­shion to containe men in some obedience. For let the scripture be burnt if this be true, and let Belzebub bee saued if all shall bee saued, and let Iudas come foorth of hell if none shall goe thither. Nay our owne consciences doe adiorne and summon vs to thinke of a generall iudgement, and Iudas owne heart condemning him caused him to hang himselfe, Mat. 27.5. The Lords house must be fully furnished, and in all such houses (as S. Paul speaketh) there must be vessels of honour and dishonor,2. Tim. 2.20. some prepared to glory, some to destruction: for in that hee is willing to shew his wrath, Rom. 9.23. appeareth that it is his will some should bee damned. Neither is this contrary to that, God willeth not the death of a sinner: for the difference is this, God willeth not the [Page 141]confusion simply of any man, as a thing wherein he delighteth, but he willeth it as it is his iustice; and what greater or better iu­stice can there be, then to bee glorified in the condemnation of some that haue deserued it? and he must be no more vnwillingly iust then vnwillingly mercifull.

Further learne, that euen in this life the godly are gathered to heauen: and so of the wicked, that though they liue yet they are in hell. So S. Iohn saith, he that beleeueth is already passed to life:Iohn 5.24. and Heb. 12.22. we are gathered already to the Patriarks and to the soules of iust and perfect men through hope, and wee are as sure to haue that we hope for, as we are of this we haue already, namely the pledge of Gods spirit: and Ephes. 2. vs he hath ga­thered to the celesticall places vnder hope, speaking as if it were already done, though the reall gathering shalbe at the latter day. On the other side, of the wicked it is said by the same spirit, He that beleueth not is already damned: the words are fearefull, but it is so set downe to expresse the certainty of it: not but that hee that is not beloued (Ose. 2.23.) may be beloued: and he that is not vnder mercy (1. Pet. 2.10.) may obtaine mercy. But looke in what state a man is in the Church, in the same shall hee be after this life: for whatsoeuer is bound on earth, is bound in heauen, and they that bee not bound heere being priuy hypo­crites, are notwithstanding bound in heauen, and shall be so in hell also.

For the last, which is vnquenchable fire; thereby is meant the condemnation prepared for the reprobate, not that wee must imagine there is any naturall fire there: for first this fire can not pierce the soules of men nor the spirits of diuels, and the paine must extend both to soule and body. Secondly, it is no more naturall fire then it is a bodily worme spoken of in the Gospell, which shall gnaw the hearts and consciences of the dam­ned.Mark. 9.44. Thirdly, in Esay 30.33. it is said, there was a great lake prepared for Kings with fire of much wood, and it is absurd to thinke there is any wood there; and a riuer of brimstone bur­ning by the breath of the Lord, which is not to bee intended of materiall brimstone, but it is set out by such termes to expresse the vnspeakable torment of it, not to be comprehended, much [Page 142]lesse to be endured; for the torment of fire and brimstone, euen to flesh and bloud are strange and terrible, therefore these spee­ches are vsed to conuey to our vnderstanding what we could not before conceiue. So it is said in the Gospell, that they shall bee bound hand and foot, not that there be any bonds or chaines there;Mat. 22.13. but the meaning only is, that they are the prisoners of the Lord for euer, neuer to be released, but to be restrained from all libertie, wherby they might in any sort be eased. Againe, hell fire is called Gehenna or Topheth, which was a litle place where the Israelites did sacrifice their children in fire to the Diuels; this being taken for the torment of the reprobate.

Now this torment is expressed two waies: first, in the extre­mitie of it: secondly, in the permanencie of it. The first two waies. First, by that they shall feele both in soule and body: se­condly, by that they shall lose; both of them expressed 2. Thess. 1.9. they shall be separated from the power of his presence, and bound in chaines in euerlasting darknesse. The greatnesse of this torment is expressed two waies: first it shall be vniuersall, in all parts; and it is most fearfull in this life, to be pained in euery part of the body at one time. Secondly, the particular torment th [...] euery one in hell shall feele, as that Princes shall be tormented like Princes, euery one according to the sinnes that he wrought in his body,Mat. 10.15. as it is said in the Gospell, It shall bee easier for So­dome then for them, and yet they be in hell already: for the dam­nation of Belzebub shall be the greatest, and then of them that sinned against the holy Ghost, and none of these shall haue so much as a drop of water to coole their toongues, but they shall continually bee blaspheming of God, for the which they shall continually be tormented. And though this shall be great and grieuous, such as they cannot yet they must abide, yet shall it be a farre greater hell vnto them, to thinke they haue lost heauen, seeing Gods children to reioice that their persecutors be now plagued, and that God is so auenged of them for their sakes For the second, which is the endlesnesse of this torment, it is a fire that shall neuer go out, nor the flames wherof can neuer be [...] ­bated. If there were but as many yeeres to endure it as there be grasse piles on earth or starres in heauen, the conscience might [Page 143]somewhat through hope bee eased, because at length it should cease; but the end thereof cannot be imagined, and this word neuer is fearefull. Let this therefore teach vs rightly to embrace the Gospell, that we may be wheate in this earthly floore of the Lord, to the end we may be gathered into his heauenly garner.

NOW the Euangelist proceedeth to shew now Iohn exercised part of his Ministery euen to­ward the Messias himselfe, and setteth downe how after Christ had liued long in Nazareth containing himselfe in Iosephs house, till his heauenly father should consecrate him and call him forth to the great worke of the Ministery and of maie­stie, hee being now of thirty yeeres of age commeth to Iohn, [Page 144]and requireth to be baptized, in as much as he appearing in the flesh of man was to ioyne himselfe to them that confessed their sinnes. Iohn by reuelation perceiuing that he was the Lord, for they neuer met before, (this being in wise dome prouided of the Lord, lest it might haue seemed a compact betweene them two to cosen the world) refuseth to do it, and put him backe earnestly acknowledging Christs excellency and his owne vnworthinesse. In this, bewraying the error of his iudgement, that hee knew not all that pertained to his calling and ministery, yet addeth a reason why he did this; I can giue but water, but thou canst giue the spirit to purge the conscience. Christ seeing his modesty, bids him leaue off to intreate of his excellency and his owne basenesse; that he was as the Sonne, and Iohn but as the day starre: Let this goe, saith Christ, for thou and I both must labour to doe that God hath appoi [...]ted, it is thy calling to baptize, and mine to re­quire it, professing himselfe to bee in the number of repentants. Iohn seeing that Christ shewed this actiō to be a part of that righ­teousnesse should be fulfilled, did receiue him: whereupon after Christ had been [...] drenched in the water, a miracle was seene, the heauens to open, the holy Ghost to descend, a voice from his Father, that this Sonne was principally beloued, and for his sake all others should be beloued. So as the Sauiour of the world was first baptized, and then miraculously consecrated to be that great monarch of heaven and earth.

In the words there are two generall parts to bee considered: first, that Christ was baptized, from vers. 13. to the latter end of vers. 15. secondly, what-testimony was giuen from heauen for his consecration to the Mediatorship. In the first there be these circumstances set downe: first, that Christ tooke paines himselfe to come: secondly, that Iohn at first refused him, giuing a reason why he did so: thirdly, Christ replying vpon him with a reason added why he required it, and why Iohn may not deny it. For the first of these consider two circumstances: first, at what time Christ came: secondly, whence he came, (then) the word shewes a continuance of the story, (then) when Iohn had prepared a people by his ministery to receiue Christ, and when the fulnesse of time was come, and the time of his present prinate life expired.

Heere generally consider, that God determineth the times and seasons of mens priuate and publike callings. Moses was forty yeeres of age before God told him he should bee the deli­nerer of his people, and after hee had discontinued and walked priuatly forty yeeres more, then hee was called of God to that office, Act. 7.23. Exo. 3.10. So Iohn was thirty yeeres old be­fore hee began to execute his ministery. So for Christ it might seeme tedious to his parents, that hee should so long containe himselfe in their priuate house; and albeit he was destinated and ordained from the wombe to this great office and worke, yet he must expect his fathers pleasure before hee offer himselfe to goe forth of Galile. It is true of all men which Ieremy speakes of him­selfe, ch. 1.5. God called me (saith he) and sanctified me to be a Pro­phet from the wombe, yea before I was fashoined: So Paul Gal. 1.15. saith, he was separate from his mothers wombe to preach the gos­pell; yet they must both wait and attend for a reall calling. The vse that is hence to be gathered, is, that as Christ contented and satisfied himselfe with a priuate life, when by comming abroade he might haue come to great renowne in the world, so much more are we to satisfie our selues with that place wee haue, and leaue it to Gods wisedome, who in fulnesse of time will call if he haue any imploiment for vs: so as no man may beg or buy a cal­ling, or thinke all his graces buried if he enter not presently into the broade way of worldly fame; for God will in time if he haue set him apart for his husbandry, prouide him a place and meanes for his lawfull entrance, and such an admittance as may secure his conscience.

For the second, whence he came, from Galile: where may be demanded, why Iohn went not to him, he being but the seruant [...] the reason is, first because Iohns ministery was appointed to be exercised in the wildernesse: secondly, it was to set forth the maiesty, and to preserue the dignity and worthinesse of the mi­nistery: for in as much as Christ was to be baptized, hee was to come thither as one that was to partake of some fruit of his of­fice. Which example and prefident shewes, that no man ought to thinke himselfe too good to come to Iohn, that is, to the Mi­nister of God, in whose mouthes heehath put the words of re­conciliation, [Page 146]and in whose hands are the distribution of his seales. And this condemneth all those that seeke to bring the Temple into their house, or wait that the Arke should come to them. Dauid we see, though a King of high glory and renowne, Psal. 84, 2.3. complaineth and mourneth that he could not haue ac­cesse to the church of God, and thought the birds happier the [...] he that sate and sung within the Temple. And if the King of hea­uen the Lord Iesus did humble himselfe to goe to Iohn, much more ought flesh and bloud to striue to ioyne themselues to the publike place where the ministery is exercised.

2 The second circumstance, is Iohns forbidding of Christ to come to his baptisme. Out of which place appeareth, that Iohn acknowledged him to be the Messias, though he was cloathed with sinfull flesh; for he saith, he had need to receiue the holy Ghost of him, which none can giue but Christ. Now how knew he this? for by the wisedome of God it was wrought, that they neuer saw nor met before, therefore hee must needs know it mi­raculously; euen as miraculously (Luke 1.41.) hee leapt in his mothers wombe when she first heard of Christs conception. And if the signe to know him be the Doue, as some would haue it, how knew he him before? It must be answered, that God gaue him a secret reuelation to himselfe, to discerne that this was the per­son in whom dwelt the God-head bodily;Coloss. 2.9. and after for further confirmation, which was a signe a posteriori, there was this exhi­bition of that token, a Doue descending on him. According as (Exod. 3.12.) Moses was told he should bee a deliuerer of the people of Israel; and this was his signe, that when he had done it he should sacrifice to God in the mount, that is, it should further confirme him, for he knew it before when he went forth of Egypt with the people. Where we may learne, that if we walke simply as in the sight of God, and make a conscience of our calling, wee shall haue (if need require) an extraordinary presence and help of God to instruct vs, and we shall be taught of him the secrets and wonders of the Lord.

Further learne in this refusall of Iohn to baptise Christ, that although a man may be an excellent Minister, yet hee may erre concerning some chiefe point of his office, and this to bee no [Page 147]disparagement to him, euen as Iohn failed in this duty. So as we draw out of this particular example this generall instruction, a­gainst such as except against Ministers being of another iudge­ment then others be: for if he be faithfull in the greatest duty of his calling, and his end be to serue the people, not for ambition, but of conscience, if he be sound in the principall, and hold the foundation, though perhaps he be in some errour otherwise, yet it is no reason to call his ministery into question. For wee must qualifie and correct our selues, from iudging hardly of them that differ from other Ministers in some points, vsing the moderation of S. Paul to the Philippians, like brethren supporting their infir­mities. Not but that Paul may withstand Peter to his face,Phil. 2.3. (Gal. 2.11.) in that wherein he is iustly to be condemned: as if for a few Iewes sakes hee will separate himselfe from the Gentiles, with whom hee had before conuersed: for this was offensiue to the Church of God; otherwise Paul and Barnabas ought not (Act. 15.39.) to part asunder and breake company about small matters, but one should appease the other in meekenesse of spirit.

Now for the answer of Christ, it standeth on two parts: first, requiring him to do it: secondly, a reason. Let alone for this time. Where learne, there is a kind of modesty vnseasonable, (though all are to thinke humbly of themselues) which is that that hin­dereth a man from the execution of his calling: and it is as if Christ should say: Whatsoeuer I be, stand thou vpon thy com­mission from God. And if Iohn by this his calling was thought worthy to baptize the naturall Sonne of God, much more may wee thinke our selues meet to preach to flesh and bloud what e­uer they be▪ for though they haue not all vestem communem, yet they haue cutem communem; they differ not in birth, though there bee some difference in apparell. Neither are wee to abase our selues too much in the apprehension of our owne wants: for as Paul saith, who is worthy or sufficient to bee the Lords Am­bassadour, to haue the keies of heauen to shut it, that not repen­ting men are damned; and to haue,Mat. 16. [...]9. that they bidde on earth to be sealed in heauen? Who is sufficient to be the Chancelour of that great king the Lord Iehoua, or to saue a soule? Who is wor­thy [Page 148]to be receiued as God himselfe, as Christ saith: He that re­ceineth you, receiueth me; and he that heareth you, heareth me? Of himselfe no man. But when the Lord hath once sanctified out polluted lippes, and that we haue a booke giuen vs to eate, and that our lippes be touched with the coale from the altar, where­by we may not be worthy, but vouchsafed to be worthy; then though we be subiect to the same infirmities others be, wee must notstand amazed or abashed at them, so as we be hindred in our duties. For if God will haue Moses goe to Egypt, (Exod. 3.12.) he may not say: Who am I, that I should stand before Pharao? Nei­ther must Ieremy say: (Ier. 1.7.) I am a child, when the Lord hath once touched his mouth: for be hee neuer so slow of speech, the Lord (Exod. 4.12.) will teach him what to say. And Iohn must not be so nice, but he must baptise Christ, since God hath giuen him that honour.

Further heere learn, that if it so fall out, a man in some congre­gation be more learned, better exercised in the Scriptures, then are those lippes which ordinarily doe preserue more knowledge, though he haue profited more in mortification then his teacher, as Dauid had in his time by his continuall study in the Law of God; yet he is not to despise the ministery, wherein ordinarily there is that sufficiency, that it is able to instruct the best lear­ned, and to guide the most circumspect: and what euer he be, he must range himselfe in the common order of professors. For Christ though hee haue in him the riches of all wisedome, and the fulnesse of all grace, must and doth himselfe vrg [...] to receiue baptisme at Iohns hands, because it is Gods appointment: for heere runne the siluer streames that can quench our spirituall thurst; why then should others make themselues better then Christ, who had need of Iohns ministery? Dauid had most hea­uenly meditations, and was wonderfull conuersant in the Scrip­ture; and as himselfe saith, the law of God had made him wiser then his teachers, yet he vouchsafed to submit himselfe to the hearing of them, and thought his life forlorne, when he was exi­led from the Temple: Psalm. 84.1. and that the birds that bred there were happier then hee. Much more are they faulty now, that being farre short of that measure of religious knowledge [Page 149]was in Dauid, doe exempt and banish themselues from the pub­like congregation. And if it be intolerable to despise the sacra­mentall bread, though thou hast as good at home, much more punishable is it to despise the administration of the doctrine, thinking thou canst profit as much at home: for the greater bles­sing is knit to the publike ordinance and institution of God, where euery man may buy wisedome without money.

2 For the second, which is Christs reason: it is because we are to fulfill all righteousnesse. Then must Iohn baptize, that is his righteousnesse; and Christ be baptized, for that is his righteous­nes And thus was Christ baptized, a signe of remission of sinne, yet had he no sinne in him; he was circumcised, (Luk. 2.21.22.) yet had he no vncleane flesh, his mother was purified, yet was she not polluted by his birth: but the reason is, I haue (saith Christ) taken vpon me the forme of a seruant, and they (speaking of the elect) must be made righteous in me.

In the generall learne this, that what God hath comman­ded must be done, and it is conuenient to accomplish all righte­ousnesse. So as no exception must bee taken to any thing God prescribeth: if Christ were bound to it in the office of a Media­tor, much more are wee to striue to come to this marke, to per­forme euery taske that God setteth downe. If thou sayest, or sufficeth to embrace those things that are necessary for saluation, I aske then what that is? If thou doest account it that without which none can be saued, then put away the Word and Sacra­ments, for many are saued without these. Indeed some things are more necessary then others, as the Word begets and begins faith, the Sacraments doe but confirme it,3 [...]. [...]. M and these are more ne­cessary then the censures of the Church. Some points destroy the foundation, as to deny Christ to bee the Sonne of God, o­thers are not fundamentall, about which there may be great er­rours in iudgement: but yet let vs consider as neare as we can, that wee fulfill whatsoeuer is commanded, and the least being commanded with singular wisedome of the Lord must bee obey­ed. So Timothie is commanded by Paul (1. Tim. 5.21.) to keepe all things, not preferring one before another.8. [...]1. d [...] We must not make a conscience of the least and neglect the greatest, of [Page 150]stand amazed with the excellency of the highest, so as we looke not downe to things inferiour commanded by the same God. It is the commission (Mat. 28.19.) to preach and baptise, as that the word in the ordinance of God should goe before the seale; and in this respect it is necessary: yet is it a Sacrament, though there be no preaching, and the want of the word doth not abo­lish the nature of the action. So we must labour, that all thing that sauour of corruption, may be remoued; yet not to seuer our selues from the Church by reason of some abuses. And heere those are confuted, that will submit themselues to some com­mandements, and not to others. We thinke no man can be sa­ued without Baptisme if hee contemne it, and why doest th [...] not aswell labour to haue thy child nurtured vp in faith and reli­gion? No man will come to the Sacrament without examinati­on; for if he do we account it damnable: or who is he that taking the bread in the Supper, would be found asleepe? yet we thrust our selues into the temple to heare the Lord speake vnto vs, not communing with our hearts before we come, and suffering o [...] selues to be caught with sleepe when we are come. And whence proceedeth this, but that we doe not esteeme it as righteous as ordinance of God to come to the doctrine with preparation, as to the Sacrament? Certaine it is, many may bee saued without Bptisme: but being baptized and despising preaching if hee may haue it, he is sure to be damned: for what is the seale vnlesse there be a graunt precedent? But we are almost like vnto the Phari­sees, that thought it no sinne to sweare by the altar, but to sweare by the oblation on the altar was an hainous matter: so to sweare by the Temple it was nothing,Math. 23.18 but otherwise to sweare by the gold in the Temple: which is most strange, since the gold is no­thing vnlesse it bee sanctified by the Temple. So the Word doth separate and sanctifie the water and the bread, and not they the Word; for it hath life without them, and who taught them to di­stinguish thus? For if we will all go to Iohn to be baptized of him, so must wee also to heare him preach. Let vs beware therefore how wee leape at a Gnat and swallow a Camell.Ioh. 13.8. Peter would as faine be cleansed as the rest of the Apostles, then must he not be so nice as to deny this mercy to himselfe, to haue Christ wash [Page 151]his feet. But as we must measure euery thing by the commande­ment, so must we likewise esteeme them according to the dignity and order that God hath commanded, for this shall bee the best fulfilling of righteousnesse.

And Iesus when he was baptised, &c.

Heere the Euangelist setteth downe what followed immedi­atly after Christs baptising, namely, the ordaining of him by an heauenly Oracle, to be the great Doctor of the Church. There were many glorious sights and apparitions, whereby was testifi­ed to Iohn and the people, that this was an extraordinary man. By opening the heauens must bee vnderstood, that they were as it were cut asunder: that thereby they might know, that this man was not to be considered as in the infirmitie of man, but as one come from heauen. Further, Iohn and the people saw with their bodily eyes the bodily shape of a doue, by which was repre­sented Sacramentally an extraordinary presence of the holy Ghost; which though it be euery where, and so cannot be lim [...] ­ted any where, yet was it neuer so much present any where as in this place: whereby was signified the perfusing and powring of all gifts and graces vpon the humane nature of the Lord Iesus. And after their sight had beene thus confirmed, yet was there a more excellent signe; a voice from the liuing God, that this man and this person that stood before them, aggreuating and gathering himselfe among the company of sinners, this poore man appearing but in the basenesse of this flesh, was the very na­turall Sonne of God, begot by an incomprehensible generation, in whom his soule delighted. So as the summe is this: There are testimonies giuen from heauen to Iohn and the people, by sight and by hearing, that this man that was but newly baptized was the onely and alone peace-maker of the Church. The testimo­nies be three: first, the opening of the heauens: secondly, the descending of the doue: thirdly, the voice from heauen, and the matter of the voice.

For the first vnderstand, that albeit Christ had the heauens opened, in part for the confirmation of his owne soule, that hee was appointed to bee the great ruler of the Church, who in his humanity had need of such a confirmation, and that in part they [Page 152]were opened to giue him security to vndergoe this great office: yet it was done especially for the confirming of Iohn and the peo­ple, as Ioh. 12. A voice came from heauen saying, I haue glori­fied him, which came (saith Christ vers. 30.) not for me, but for your sakes. So as heereby generally obserue, in that the heauens are opened to authorize him to be the great Teacher, that our duty is to heare him, and the greater shall our condemnation be, if we doe it not. For though others speake by commission from God, as Iohn and the Prophets, yet this is true spoken of in the Hebrewes: that if they went not vnpunished that despised them that spake from the earth, that is, being but men, much lesse shall they escape that despise him who speaketh from heauen. And since the Prophets, (Luk. 16.29.) are to be heard, and Iohn spea­king in the authority of God, much more are we to take heede, that we neglect not the words of this great Teacher, that speakes from heauen, being God in flesh.

2 For the second testimony: first, may be demanded whether Iesus was destitute of this spirit before? And if not, why it is said (now) to light on him?Colos. 2 9. It is certaine, (as the Apostle teach­eth) that the God head dwelt bodily in his flesh, and neuer any creature had so much as hee, from the first moment of his con­ception. And in that it seemes now to descend vpon him, vn­derstand, that before hee led a priuate life, and the time of his manifestation was not come, at this time hee abstained from shewing any worke of his mediatorship, and in this priuat course of life he had such a portion of the spirit as was meete: but now when he was to exercise his office, he hath his soule endued with a more excellent measure of grace. Hereupon it is said, Esa. 61.1. The spirit of the Lord came vpon me to preach good tidings, &c. comming then in a speciall manner vpon him: where we learne, that as Christ in the lineaments and proportion of his bodie grew and increased, so did he also in the graces of his soule and inward vertues, as (Luk. 2.52.) hee increased in wisedome, and in stature, and in fauour both with God and men. And howsoeuer hee had by right appertaining to him all grace, yet it was pow­red downe by degrees: and the greatest measure of all, was at the time of his ascension. The grace hee hath receiued is farre [Page 153]aboue that of Angels, euen that which hee had in his humane soule, yet were they created and finite: and it is no vitious or blame-worthy ignorance, not to know that as a man, which com­meth not within the compasse of his humanity, as the certainty of the latter day is not reuealed (as himselfe saith) to the sonne of man.Mark. 13.32.

Further, in that the spirit doth now annoint him, learne, that whosoeuer shall challenge any calling from God, must shew him­selfe to be qualified in some sort more then he was in his priuate life: for that which is true in Christ as the head, is also in the in­feriour members. And as it is intolerable in a man to vsurpe any place in the Church without authority from men, so is i [...] high presumption to take it vpon him, except with the outward calling he can shew the inward seale of the holy Ghost: for with­out this, the approbation of men is but as a seale set vpon water; and if he pretend the allowance of the holy Ghost, let him shew some competent sufficiency to discharge it. Secondly, is to bee considered, why he descended in the shape of a doue. Where note first, that wee vnderstand not the shape spoken of as if the done appeared but as in a shape: for it had a reall and a bodily being and substance, and the word (shape) is to bee referred to the holy Ghost, which is in all places as God, and so not visible in himselfe; but truely represented in the doue, all signes be­ing (as they must bee) proportionable to the representing of that is to bee signified. In Acts 2.2. the spirit appeareth like the rushing winde, to shew the power and feruency of the Gos­pell: secondly, like a clouen tongue, which should speake, and be as it were diuided to all: thirdly, like a fiery tongue, to purge vs, and to wast mens filthinesse. And heere like a doue, to testifie Christs kingdome to be in all lowlinesse and harmlesnesse, to be a preacher of peace, of such a doue like simplicity,Esa. 42.2. Mat. 12.20. that as is spo­ken by the Prophet, he should not lift vp his voice in the streets, and of so compassionate a heart, as not to breake the bruised reede.

Heere further consider the difference between the manifesta­tion of the Law and of the Gospell: in the deliuery of the Law blowes the sound of a trumper, appeares fearefull lightning a [...] [Page 154]dreadfull thundring, Exod. 19.16. so as the people could not abide to heare it, and Moses himselfe being astonished, and said: I feare and quake, Heb. 12.21. But when the Gospell is giuen, there is nothing commeth foorth that is fearefull, to testifie that Christ would not terrifie with thundring threates, but by a mild, and a still, and a familiar voice would call men, how long soeuer they haue continued in their sinnes, and how many soeuer they be: yea if they be distressed in their hearts, and anguished in their soules, as a milde doue he allureth them, and promiseth to saue them. Whereupon if any man doe bleed, that he hath wounded the Lord by his offences, and do grone with sighes vnspekeable, and be confounded with his owne sin, and ashamed of himselfe, let him not feare to goe to Christ, who is yet euen to this day a doue. The least grone of a repentant heart the Lord will not re­fuse: for it is his nature to be mercifull, and his glory and ioy to saue, and if there be but a litle worke begun in vs, the Lord Iesus will quicken and cherish it; which may comfort vs to powre foorth our soules before him: for hee lieth in waite for our re­turne with the lost Sonne, Luk. 15.20. and hath not deposed not laid aside his compassion. Now if neither the voice of Moses [...] terrifie,Luk. 1.32. nor the voice of Christ allure vs, if piping will not make vs dance, nor weeping will make vs repent, then this is our con­demnation, that this meeke doue is not embraced, and that wee beleeue not the Gospell, whereby we may haue accesse to Christ, and so be saued.

Thirdly, heere is to be considered, how Iohn could call the doue the holy Ghost, since the essence of this spirit is not discer­nable, nor the power infused into Christ to be seene. Againe, he that is euery where, and in no place circumscribed, cannot be discerned: how is it said then, that Iohn saw him? Wee most vnderstand they are both figuratiue and borrowed speeches, hee saw not the Essence of the holy Ghost, nor the power infused into Christ is not to be discerned: for this was to be seene onely with the eye of the soule: but the sight of the doue perswaded him the spirit was there after a speciall manner, singualr and ex­traordinary. Againe, hee saw not the spirit descend, but the doue, which did really signifie, that as verily and truly the spi­rit [Page 155]was light vpon him. But is the holy Ghost that Doue, as Ioh. 1.32. I beheld that spirit come downe from heauen like a Doue, and it abode on him. This is to be vnderstood, not that the holy Ghost was inclosed in the Doue, or personally vnited to the Doue, but it is a sacramentall speech, whereby that which is proper to the signe is giuen and attributed to the thing signified; as we say, the bread is the body of Christ: but if substantially the holy Ghost be present in the Doue, then so is the body of Christ in the Sup­per. Not like: for the holy Ghost is euery where, because he is a spirit, but the body of Christ is circumscribed and bounded in a place certaine, and so they be not of the same nature. Againe, we do not say the Doue was a type of the substantiall presence of the holy Ghost, for it was then euery where; and it was not there pre­sent as in essence, but it was a type to signifie that he was so there as in no place so much: and it must be intended of a sacramentall and of no essentiall presence, as if he were no where else, but of the presence of his essence in a speciall maner.

Againe, it is absurd to aske how there can be a true giuing of the thing vnlesse the thing be there; as that Christ cannot be gi­uen by the bread, vnlesse he be in, or with, or vnder the bread: for it is not the locall presence or absence that makes the truth of gi­uing it, but if the verity of the thing be there, it is enough: for God can giue man leaue to eate his flesh being in heauen. The fathers did eate it, otherwise they could not haue beene saued, Iohn 6.31. and then Christ was not onely not present, but not at all as touching his humanity: so as Christ began not onely to be flesh when he was manifested, but they did eate Manna, and in that by faith they did eate Christ. So in the water the consci­ence is washed, and yet is there no bloud transfused with the wa­ter, but it is as truly there, as this Doue did testifie Christ to be filled with all graces: and so truely is it sealed vnto our soules that wee eate Christ, though not corporally. By the word we eate the flesh of Christ continually by faith, and in the Sacra­ment it is only more plaine that we eate it, because two senses are satisfied by it; the eare hearing the word, and the eie seeing the bread.

3 For the third testimony, There comes a voice from heau [...]: [Page 156]by the former miracles the Lord onely prouided for the witnesse of the eye, but now hee prouides for the eare also. Where wee learne, the wonderfull wisedome and loue of God to exercise all our senses, that thereby we might be brought to a certaine perswasion of these mysteries. Among the Philosophers is a great question, whether the sense of sight or of hearing bee bet­ter in it selfe. True it is, that sight in nature is more excellent, as for celerity and quickenesse, so for perspicuity and sharpnesse: but if the doubt bee made of the profit of these two, then hearing excelleth; for we can see nothing but that is visible, but many more things are to be heard of, which thereby may be conueied to the heart to iudge of: so the largenesse of hearing is greater in the profit. Besides, no man profiteth by sight, vnlesse he vn­derstand it by hearing; for which cause it pleased God to apply both in the mystery of saluation, that thereby we might be sure of it, we neuer doubting of that we both see and heare. Faith com­meth by hearing, Rom. 10.17. and the holy Ghost bores the care, Psal. 40. and leades the eye to satisfie it, setting before it in Baptisme water, and in the Supper bread and wine, so as it is pro­uided that the hearing might haue the word, and the eye the sa­craments.

Now in the voice consider what it doth expresse, namely th [...] that flesh which stood there before them was the naturall sonne of God; and this he is two waies: first, as he is the sonne of God by nature, of the eternall substance of his Father; howbeit let no man thinke fleshly of the matter, for hee departed with no sub­stance, nor had any manner of change: secondly, as he was the sonne of Mary, not by nature or adoption, for then there had beene a time when he was not the Sonne of God, but by personall vnion, the man Christ being neuer a person by it selfe vntill it was personally vnited to the Godhead; so as he was borne the sonne of God not by nature, for he was of the nature of his mother: & so Mary is said to bee the mother of God, not that she brought forth God, but brought foorth that man that was God, and this in respect onely of the personall vnion.

In that it is said, my welbeloued Sonne; vnderstand that all lo [...] comes from him that comes to vs, and wee are beloued only for [Page 157]Christs sake: as Ch [...] [...] praieth, Iohn 17. I beseech thee good Father, that as [...] [...]d me, so thou wilt loue them, and giue them the same glory thou guest me. This is God required to doe by his owne Sonne, who can a [...]ke nothing shall be denied him: With the same loue loue thou them: as I am in them, so are they in me. And this ministreth singular consolation, that when we consider Christ to be beloued; we may withall remem­ber, that with the same loue the Lord loueth his natural son, with the same doth he loue vs that are adopted: so as when he beholds the beauty of his sonne, in whose fore-head as in a golden plate are written all our names, hee turneth from our filthinesse, and embraceth vs as his owne sonne, and the Father and sonne are all one in desire? The Lord grant we may be able to comprehend it, and be willing to entertaine it, that this loue may constraine vs to loue him againe, otherwise it brings foorth no effectuall fruit in vs.

Againe, since the Father tooke all delight in this Sonne Christ Iesus, and that the whole Trinity was heere at his baptizing, and that the father saith in another place, Sonne I will glorifie thee still: Iohn 12.28. let vs learne to magnifie the Lord Iesus, let him bee our ioy, for who is there in heauen or earth in whom wee can set our delight, better then on him which thus pleaseth the father? Let vs loue him that God loueth, he is the only Priest to sacrifice for vs, the only Aduocate to plead for vs, the onely Prophet to instruct vs, the only King to gouerne vs, the onely shield to defend vs: we shall be made rich through his grace only, righteous through his obedience onely, safe through his protection onely, and saued through his mediation only. He that glorifies the Sonne glori­fies God, and he that resteth vnder the wings of the Sonne, shrou­deth himselfe vnder the shadow of the most high: then accursed be that man, or that religion, that holds Christ but as the chiefe Sauior, and would haue other helpes ioyned to him: for we must only haue Christ, and wholly Christ, and assure ourselues to bee [...]aued onely in him, our praiers to bee heard onely through him, and our wounds to be healed onely by the sight of him; and to what end should we ioyne others with him, since all are beloued onely for him?

That there is a Trinity, appe [...] [...] [...]er in this place; a [...] namely the fathers voice, [...] [...]esence in the Done, and Christ manifested and [...] flesh: and these bee seuerall, yet but on [...]e ho [...], and all and euery of them is le­ [...]uah. It is a mystery only to be adored, yet in some measure i [...] to be kno [...]en, that they should be three persons yet but one God: as for example, take three men, Paul, Iames and Iohn, heere be three persons and three men, but it is not so in God: for in things that bee created, wee must consider they are onely limited, therefore the same nature in Iohn is not the same natu [...] singular and in specie that is in Paul, because they bee not onely two persons, but diuided in quantity; and that particular na­ture in particular that is in Iohn cannot be in Paul. So for An­gels, take Raphael, Gabriel, and Michael, supposing him to bee a created Angell, the same particular angelicall nature that is [...] one is not in another; for they be not onely two persons of An­gels, but two natures, not distinct but separate. Now in God [...] make a common essence, which is Iehouah, wherein doth cons [...] three Elohims, yet are they not three Iehouahs, because his na­ture is simple, and the selfe same is in them all, and the same be­ing is in God the Father that is in the Sonne, and is tota to [...] in euery one and the same in Vnity. And if wee will haue th [...] Gods, then must we make a substance diuided, which cannot be but there is onely a distinction. Angels are separate one from another, and are one without another, but in the Trinity it is o­therwise. The Sonne is in the Father, the holy Ghost in the [...] both, and they are all one. The Sunne begets beames, from th [...] Sunne and the beames proceeds light: the beames cannot be [...] without the Sunne, nor the light without them both. So fro [...] the spring riseth the well head, yet is not the spring without th [...] well head, and the streame proceeds from them both. These [...] steps and traces as it were to conceiue somwhat of this myste [...] of mysteries.

Lastly obserue, as the whole Trinity was present at C [...] baptisme, the Father to iustifie his Sonne, the Spirit to sa [...] him, and Christ to be sanctified: so are they also present [...] baptisme, God the Father to receiue vs, Christ to purcha [...] ­en [Page 159]for vs, & the holy Ghost to purge our consciences, yea and the heauens are open, that is, we are as sure to come thither as we are sure Christ is there. Therefore is the whole congregation bound to stay the setting on of this seale, and to see the child re­ceiued into the church, since there is such a glorious presence at it, and it ought to be meditated vpon, when it is applied to others.

NOW the Euangelist further sheweth, that be­cause the time was neare when our Sauior Christ was to enter into his office, to which hee was before consecrated, that it was ordained by God and the holy Ghost immediatly before, that he should submit himselfe to bee exercised in a hot conflict, challenging Sathan hand to hand: that ouercomming in this first and great combate, hee himselfe might bee consu­med, and others might know, that he came to destroy the works of the diuell. And to the end that Sathan might haue the grea­ter power and fuller blow at him, hee was led into a solitary and desert place, where the diuell might be in his ruffe; and to such a place wherein men possessed were specially tormented, and there Christ liued among wild beasts, as Marke saith chap. 1.13. that Sathan might doe his vttermost. And forasmuch as Moses in the deliuery of the Law, (Exod. 34.28.) was taken vp in­to a mount to God, and was taken from men, where hee ab­stained from meate fourty daies and fourty nights, that the excellency of his doctrine might receiue the greater grace, and might further be authorised: and forasmuch as Eliah (1. King. 19.8.) in the restoring of the Law defaced in the idolatrous raigne of Ahab, did goe in the strength of one cake and a pot of water fourty daies and fourtie nights: So heere before the doctrine of the Gospell was to bee published, it was meet that Christ should doe no lesse, lest there might be thought some dis­paragement done, and lesse glory to haue beene in the Gospell, that the law being written but in stone, and to endure but a time, should bee adorned and beautified with a greater miracle then the Gospell, which should bee written in the liuing stones of mens hearts. Howbeit in this, Christ giueth vs no example of abstinence: for hee fasted because hee had no manner of sto­macke all that while; which was to confirme vs, that hee was a man meerely supernaturall, being able to forbeare without a [...] appetite forty daies. During which time, the Diuell set vpon [Page 161]him, and he was not free from this encounter any while, but af­ter beginning to be hungry, then the diuel more furiously assaul­teth him, hoping to worke and preuaile somewhat vpon this oc­casion of his infirmity: whereupon follow three seuerall tempta­tions, which in their place shall be spoken of.

In the words are set downe three points: first, Saint Mathew diligently deliuereth all such circumstances as went before his temptation: secondly, what these temptations were, both in num­ber and in kinde after he grew hungrie, from the third to the end of the tenth verse: thirdly, the euent and issue of this assault, that when he had repulsed the rage, and driuen backe the darts of his enemy, the Angels came to doe him homage, as to a great and mighty conquerour.

For the circumstances before the combat, they be fiue: first, is noted the time (then:) that is, immediatly after he had receiued testimony from heauen, that hee was the great Doctor of the church: secondly, the place where this was, in the wildernesse, a place most for the aduantage of Sathan: thirdly, by what motion he was caried thither; by the direction of that spirit which before descended on him: fourthly, to what end he went, namely, to be tempted: fifthly, the occasion Sathan tooke more specially ta as­sault him, which was his fasting and hunger.

For the first: when he was solemnely pronounced to bee the Sonne of God, and that he was full of the holy Ghost, then the diuell setteth vpon him. While he liued a priuate life, and kept himselfe close and within his compasse, hee assaied not to assault him: but when he is to execute a matter and worke of his office concerning the saluation of mankind, and that this is now to bee accomplished by the preaching of the Gospell and by mira­cles, and that the power of the diuell is to be extinguished, and that he is to be cast out of mens consciences, now he begins to challenge him. Where learne, that the same which befell to the head, the members be not exempted from, especially such as be ordained to bee instruments for the setting vp of the Gospell. When Moses liued priuate and shewed not himselfe to the world there was no cause of quarrell: but when he saw one of his bre­thren suffer wrong, and defended him, and auenged his quarrell [Page 162]that had the harme done to him, and smote the Egyptian: Act. 7.25. then they began to disgrace him, and he was faine to flie to preserue his life, Exod. 2.15. So Paul when he was a Pharisie, no man in greater credit nor more commended for being zealous in their religion: but when he began to preach Christ crucified, then was there none more buffeted by Sathan, nor more exposed to contumelies, nor in greater perill of his life then he; so as once he was faine to bee priuily conueied away, by being let downe in a basker, Act. 9, 25. and a second time to be rescued from the Iewes malice by a Centurion, Act. 23.23. And this policy and strata­geme of the Diuell is confirmed to vs by our owne experience: for when a Minister beginneth to make a conscience, and to stand soundly in the doctrine of Christ, and the holy life of his Apo­stles, then Sathan stirreth vp instruments to bring his name in question, and kindleth such coales, as in the end he is either re­moued, or by the multitude of disgraces made weary of well do­ing. The cause of this in Sathan is two fold: first, his malice a­gainst the Maiesty of God: secondly, his enuie against the salua­tion of man. For being adiudged to torment, he laboureth to be auenged on God his iustice, and sinneth against the holy Ghost of purpose to despite God, and seekes to disglorifie him by seek­ing to destroy the seed of the woman. Hereupon it is noted, that Angels sinning were neuer restored, because they sinned with­out temptation meerely of malice, being created excellent and pure spirits. But yet howsoeuer Sathan bestirreth him to heape vp the displeasure of the world vpon vs, and is euer at our heeles with some floud of waters or other, let vs not be discouraged, but proceed on in that sanctified course we haue begun: for the Lord will either stirre vp the earth to drinke vp our affliction, or else our faces shall shine notwithstanding his temptations. For Christ till he began to exercise his office was quiet, and though he was thus troubled, yet ceased he not to performe his worke.

For the second, which is the place: he went into the wilder­nesse, partly to imitate that Eliah had done, (1. King. 19.8.) be­ing in the mount of Horeb in the wildernesse, and fasting there forty daies: but especially to prouoke Sathan the more, and to giue him all aduantage that might be, that in the end be might [Page 163]shew himselfe the stouter champion. And for this cause they that were possessed with diuels were cast into solitary places, that the spirits might haue the greater power ouer them. Now, heerein Christ sheweth his greater courage, giuing Sathan as it were leaue to appoint the field, and to set downe his weapon: like them that being determined and resolute to fight, and to trie their man­hoods, go apart by themselues, where they may haue no compa­nie to part them. Euen so Christ, as a victorious Captaine, dealeth where sathan himselfe will chuse, that he ouercomming as it were at vneuen weapons, it might be an incouragement and confirma­tion to vs, that this was hee who was sent of God to breake the Serpents head, and that hath the power to disarme him. Where notwithstanding obserue, that though Christ who was indeed the stronger, did lay himselfe thus open to his enemy, yet that this is no example for vs to imagine that we can follow, who are lighter then vanity, but that we must auoid solitarinesse as much as can be, except we will prouoke the diuell: for this is the humor that lieth fittest for his temptation, when we are destitute of the com­fort of company, to worke the more violently vpon our affecti­ons. Heereupon the Philosophers are wont to say, and that truly, that he which liued alone, was either a God or a diuell.

For the third, the guide by which hee was directed thither, was the holy Ghost: where we learne this comfort, that seeing the diuell could not haue tempted Christ, but that God by the wisedome of his spirit had so appointed both the time, the place, and the occasion, wee may heereby haue good security giuen vnto vs, that since Sathans power is limited, and he deales but by commission, and all temptations outward and inward are so sent from God, that he intermedleth but as an instrument for the hardening of the reprobate, and for the triall of the elect; and since he hath no absolute power to exercise his tyranny, but runneth like a dogge that is chained by the arme of the Lord, we may returne this ioy to our soules, that though we be com­passed with clouds of calamities, yet wee shall neuer be temp­ed aboue our measure, for hee cannot do it but by permission. And since God is the maister of the prize, to iudge who figh­teth most valiantly, if wee feare and tremble before him, and [Page 164]walke according to the direction of his spirit (prouided alwaies that we tempt him not to trie his goodnesse) wee may assure our selues, that as hee hath begunne a good worke in vs, so hee will end it to the praise of his glory: and as Esay 49.24. the iust cap­tiuity shall be deliuered, and the pray shall be taken from the ty­rant: for the Lord is stronger then he, and therefore is able, and hath better title then he, both in creating vs when we were not, and in redeeming vs being lost; and therefore we shall be victors in this strong man Christ.

For the fourth, the end why hee was tempted: which was to sustaine the vttermost assaults Sathan could make by suggestion to seduce him. Heere it may seeme strange at first, that our Sauiour Christ should bee so farre abased, to bee subiect to the temptations of the diuell, and to bee directed to it by the spirit of God. True it is, there was no matter in Christ to worke vpon, his nature being fully sanctified from his conception, free from all corruption, yet hee was apt and capable to be tempted: that is, it might glaunce as a thought thorough him, but it was pre­sently repulsed. For such was the state of Adam at first, that though he had no inward concupiscence, yet hee was such a one as might be tempted to heare and to see, if he would: but this is the difference, it clasped about Adams vnderstanding, but it could not possibly lodge with Christ: and it is no more dispa­ragement to him thus to be tempted, then it was for him to take and assume our flesh. Heereupon consider, that there be three kinds of motions in the minde of man. The first, which glaun­ceth and passeth thorough the minde without any troubling of it at all. The second more permanent, when somewhat assaults the minde, and yet without any consent of the minde. The third, is that kinde of motion to which the heart consenteth. The first of these is against no commandement, the second is against the tenth commandement, the third against the other nine com­mandements. And this is singular comfort and consolation to vs, that Christ was tempted; for now we may bee bold to assure our selues, that we may powre foorth our soules vnto him, and may approach to him in all our agonies, not doubting but hee will compassionatly respect vs, because hee in this flesh of ours , [Page 165]knew and felt the hard encounter; according to that is said of­ten in the old Law to the Israelites: Remember thou wert once a seruant in Egypt: experience of afflictions making men more mercifull: and as it is said, Heb. 5.2. he is meet to haue compas­sion on vs that are out of the way, because that he also was com­passed with infirmity: and Heb. 12.3. the Apostle draweth his argument thus: that the consideration of the sufferings of Christ should perswade vs not to bee wearied nor to faint in our minds, both because hee by his sufferings learned obedience, and also because hee in our sufferings will bee a bearer of the weight lest it ouerpresse vs, that we also might be consecrated through affli­ctions. And this also is a second comfort to vs, that as Christ o­uercame by flesh, so shall wee also victoriously conquer through him, if with patience we perseuere: for heerein hath Christ reco­uered what Adam lost, who receiued concupiscence by Sathans temptations; but Christ hath ouercome the diuell in as great tem­ptations as euer Adam was ouercome.

Further, in that Christ is led by the sprit, and the diuell tem­pteth him: consider what the purpose of them both are, since being opposite one to the other, they both ioyne in this one acti­on. We must learne, that temptations are diuersly spoken of in the Scripture: first, the diuell tempteth; therefore when we are moued to anger, giue not place (saith the Apostle) to the diuell;Ephes. 4.27. for he bloweth the coales to kindle thy wrath, which is murder two waies: first, either in the vniust matter of it: secondly, or in the immoderate measure of it, and in all things hee as an ex­ternall instrument worketh vpon the corruption of our hearts. Secondly, one wicked man tempteth another, as it is said in the Prouerbes: Come, lay thy lot with vs, and we will take a purse;Prou. 1.14. alluring others by their example to the participation of the same sinne: and these are two causes of temptations without our hearts. But Saint Iames (chap. 1.14.) goeth to a third cause: Euery one (saith he) is tempted of his owne concupiscence, as spea­king of the inward cause that another prouoketh vs by and Sa­than worketh vpon, namely, our owne pronenesie and preg­nancy to sinne, and the fire that burneth in our breasts, so as e­uer we must charge and challenge our selues for our sinnes, and [Page 166]euery temptation is either from an outward prouocation, or in­ward instigation, or both. Fourthly, God tempteth not onely to trie what strength we haue to vse prosperity with sobriety, and aduersity with patience: for this is not enough, though by this he doth manifest what is hidden in the inward minde: but these other inward solicitations come not without God, yet doth hee not tempt (Iames 1.13.) as it is euill, but vseth the ministerie of Sathan two waies: first, toward the elect: then toward the reprobate: toward these, to giue them vp into an euill minde, that sinnes past may bee the punishments of sinnes to come, and the deserts of punishments that are to come; which the Lord doth, as a iust reuenger, and not as any euill author: for to pu­nish sinne by sinne, is but iustice with God. As God willeth, that Absolon shall plague his father by committing incest,2. Sam. 16.22. to bring Dauid to repentance for his adultery; not that he willeth it as adultery, but as a iust plague to him that did it, and to con­uert his seruant Dauid. Now for the elect, the Lord letteth the raines loose, that thereby he may manifest their strength, and his owne power in their weakenesse. And by this was made knowen what excellent graces Iob had receiued,Iob 2.10. when by his extremities and anguishes hee was not consumed, but refined, which other­wise had beene hid; euen as the Pilot cannot shew his cunning but in a storme, nor a man his valour but in a combat. So Dauid was by affliction brought low,Psal. 32.3. that the Lord might shew the richer mercie in his recouery: that all his children might bee assured to finde the same mercy, though they fall in­to the same sinne, if they follow his steppes of repentance. So as temptations are sent of the Lord to discouer his graces in them, or their owne wants if they relent, partly to heale their pride, partly to teach them to repent of some sinnes which be­fore were not thought of: and that the Church of God might bee comforted, knowing that in the extremity of a bleeding heart the Lord sendeth compassion. Sathan tempteth Adam to proue God a lyer, and to bring him to dishonour, and to bee the instrument of mans damnation: Adam tempted himselfe to tast of that which as hee thought should make him God: God tries him by this meanes to make a way for his iustice in there­probate, [Page 167]and for his mercy on the elect: for if there had beene no fall, God had beene neither iust in condemning some, nor merciful in sauing others. So heere Christ is caried to be tempted. The purpose of God in this is to confirme it vnto Christ, that he should be of power to destroy and extinguish the power of the diuell, but Sathan fully intended to haue destroied the head, by this meanes to haue hindred the saluation of the members.

For the fift circumstance, which is the aduantage sathan tooke by Christs fasting: vnderstand first, that it was not the purpose of God nor of Christ himselfe to commend vnto vs his abstinence: for it is no commendation to forbeare when he hath no appetite to eate, but it was to commend his miraculous power, for he was qualified with such diuine vertue, as hee was for the time like an Angell, not subiect to humane desires.

The Papists from hence doe draw the institution of Lent, saying, that all things are written for our instruction: therefore as Christ fasted fortie daies, so must we. It is true, that all things are written for our instruction, but not for our imitation: for he was borne of a Virgin, conceiued of the holy Ghost,Mat. 17.2. transfigured in the mount, hee had a confirmation of his doctrine by diuers miracles, came into the house the doores being shut,Iohn 20.26. Mark. 6.51. comman­ded the winds, walked on the waters; and must we be like him in these things? No: for all these taste of his Diuinity. But his o­bedience, his patience, his loue to giue his life for his enemies, his meeknesse, not to breake a bruised reede, his willingnesse to suffer all kind of affliction: these things let vs imitate, for these be fruits of the spirit only but to fast forty daies and forty nights is no more imitable for vs then it is to be borne of a Virgin. Yea but, say they, it is good by this to take occasion to exhort to absti­nence. We answer, it is no reason that because Christ fasted ha­uing no stomacke, therefore we should abstaine hauing stomake. Againe, in all this time Christ taketh nothing, but they pamper themselues with wines and iunkets, which be as irritable to lust as flesh; therefore theirs is but a mock-fast: for Christ fasted not sparingly only, but abstained altogether. Againe, if they will imi­tate Christ, they must doe it in the wildernes: and if it be a com­mandement because Christ did it, why did they it not in Eliah [Page 168]and Moses time? If neuer any Iew proposed to himselfe this imitation of him that fasted not but by the power of God, much lesse should we in this follow Christ that fasted by his owne pow­er. Againe, Christ fasted that Satan might take him in his infir­mity; but must we doe so, to expose our selues the more to the opportunity of his temptation? God forbid. Yet if we will know what fasting is, we say it is a necessary exercise which our owne ca­lamities doe require, and the desolations of other churches doe exact: and hee that taketh in more then will well fit him to the duties of his calling, hath surfeited.

Now in the fasting of the Papists we note foure faults: first, they destroy the worke of fasting in the bodily exercise; which they doe two waies: first, by fulnesse: secondly, by delicacy. Se­condly, there is a meere deceit and cosinge in their fasting; for with fasting should bee ioyned praier extraordinary, both for feruency and continuance: which by humbling our selues in this sort doth set an edge vpon them, which otherwise would crawle vpon the ground, and were not able to pierce the hea­uens: for if fasting had not this vse, but that the action would be complete by outward abstinenc onely, then were it a brutish fast; for the beasts of Niniueh (Ionah. 2.) fasted in this son. But they doe notioyne praier extraordinary, that the body may be crucified and the minde humbled, that thus it might bee as: grindstone to set an edge on their supplications; therefore theirs is no fast. Thirdly, all fasting is for the obtaining of some grace, or preuenting of some danger: but they haue inioyned and ap­pointed set daies to fast on: as if the Physition should say, such a day he would let bloud, not regarding the present state of the patient, wherein hee should rather shew himselfe a Prophet the [...] a Physition: euen so doe the Papists deale in their fasts, either ve­rie ignorantly or prophetically. Fourthly, where fasting is ap­pointed to humble vs, and to confesse our vilenesse by feeling our wants, and to powre foorth our soules vnto God: they thinke that hauing pleased him by the bare action of abstinence, they may doe what they list, or else puffed vp with a Pharisaicall pride of merit, thinking they haue deserued at Gods hand, they will match their almes with the very bloud of Christ, which is most [Page 169]sacrilegious. Of these the Apostle speaketh, 1. Tim. 4.3. that In the latter times there shall come men which shall forbid marriage and meates, speaking in hypocrisie, &c. Yea (say they) this is meant of grosse heretikes, which should condemne mariage and meates altogether, as the Marcionists, that said, men and wo­men were coupled for generation of the diuell. This is absurd, for these men speake it not in hypocrisie but in open blasphemy. Yea (say they) but we doe not hold that meates are vncleane in themselues. And yet they forbid it to all men at some times, and to some men at all times. Againe, a Doctor of theirs in ap­probation of their Lent, saith, that flesh was accursed in the floud of Noah, but so was not fish. Yea but God forbad the tree in Pa­radise and certaine meates vnder the Law, yet were they not vnlceane. We answer, that which God hath made lawfull what man can interdict? And as it is Antichristian to command what God forbids, so is it to forbid what God commands. The meates in the Law were forbidden for significations, and they cease: so for meates offered to Idols, for they are abolished: and a man may now eate meate offered to the diuell, for hee cannot pollute it; for euery creature of God is good, and nothing ought to be refused if it be receiued with thanksgiuing, (1. Tim. 44.) Againe, if they speake of the quantitie and qualitie it were somewhat, but they doe not so, but all fish and no flesh is lawfull.

Then came to him the tempter, &c. This is the first speciall tem­ptation wherewith Christ was assaulted: as if Satan should haue said, there hath been a voice heard from the aire, that thou art the son of God, and there hath beene a visible cutting asunder of the heauens by a miracle, and by this thou perswadest thy selfe that thou art so; and thou hast fasted heere forty daies which makes thee highly conceited of thy self, yet is it not possible thou shouldst be Gods Sonne, for thou wantest not onely the hoast of heauen to wait vpon thee, which were worthy the glory of the Sonne of God, but thou art so distressed as thou wantest a peece of bread for the strength of thy body, therefore it is vnlike thou shouldest be Gods child, for then hee would more respect thee then now he doth, to leaue thee thus destitute of comfort. Well I know [Page 170]thine infirmity to bee such as bread thou must haue, and being heere where is none but wild beasts, and where no present sup­ply can be made, bestirre thy selfe and be thine owne puruetor; and because without bread thou canst not liue bee thou Gods Sonne or no, looke how thou canst furnish thy selfe, whether by miracle or without miracle. Now heere in this desert there is nothing but stones, which if thou beest such a one as thou wol­dest be thought to be, thou canst change their naturall hardnesse and make them fit for nourishment. Therefore to satisfie me, and for thine owne good, let me see at thy commandement their nature to bee altered and transubstantiate. Our Sauiour Christ being well furnished and appointed, not onely with the graces of the spirit but with the word of God, doth not answer whether he be Gods Sonne or no, or whether he can turne those stones into bread or no, but hee ouerthroweth the ground of his reason, that it is not impossible man should liue without bread: as if he should say, Thou giuest the power of sustenance to a peece of bread, but my Father is able by his power and prouidence to fustaine me though I haue no bread: and not onely my selfe an thus perswaded being Gods sonne, but euen flesh and bloud may be able to liue without food if so be it be Gods pleasure; there­fore there is no cause why I should worke a miracle, since not on­ly I but many other may bee relieued without these ordinary meanes. And that thou maiest know I haue truth on my side, I speake nothing but scripture, for Deut. 8.3. it is said, Therefore hee humbled thee and made thee hungry, that hee might teach th [...] that man liueth not by bread onely, but by euery word that proceedeth out of the mouth of the Lord doeth a man liue. And as for thee, thou goest about to tempt me to haue me vse my liberty in this place; but I discerne thy subtilty, and to doe this thou requirest should be no glory to my Father, nor any confirmation of do­ctrine heereafter, therefore I will not cast pearles before Sa­than.

The words containe two parts; first, the suggestion or temp­tation: secondly, the beating backe of the temptation. In the first consider, first the occasion sathan tooke to tempt him, name­ly his hunger: secondly, the matter wherewith he was tempted▪ [Page 171]For the first, he tempts him in a matter of food, being hungry. Where learne, that Sathan espieth all aduantages where and when he may finde vs best; and he vseth our present infirmities or conditions of life as the fittest coales to set vs on fire withall. For the rich man is neuer assaulted with the temptation to steale, because he hath enough; nor beggers to purchase, because they want; nor priuate men to peruert iustice, because they sit not in place: but there bee some temptations on the right hand and some on the left, some are tempted by sickenesse to impatience, by health to forget God, by youth to embrace liberty, and by age to loue riches, by fulnesse to lift vp their heele against God; some by penury to distrust him, as if hee had cast off all care of them: some are moued to reuenge by being disgraced, and some to worke mischiefe by being flattered; therefore we must correct such imperfections whereunto by nature wee are most inclined, and not to giue the least aduantage vnto Sathan, lest vpon our vnwatchfulnesse we be surprized, for euery one shall finde, that in something hee is not left vntempted; and since temptations come on both sides, wee must arme our selues with weapons on each side.

For the second, which is the matter of the temptation: we ob­serue a double drift in Sathan: first, to driue Christ to doubt that he is not Gods child because of his present exigent and want: se­condly, vpon this to driue him to vse a preposterous miracle a­gainst Gods glory, and whereby hee should haue graunted the diuell that he could not haue liued without bread, and by this meanes to haue lost the glory of the triumph.

For the first of these, leauing the particular of Christ the head, let vs see whether the members bee not afflicted with the same temptations.Psal. 73.13.14.15. The greatest man the Prophet Dauid was migh­tily shaken with this, when he saw Gods children liue so misera­blie, and the wicked so prosperously. The Prophet Ieremy (ch. 12.1.) desireth to reason with the Lord about this matter, and bursteth forth with wonder; Why doeth the way of the wicked so prosper, why are all they in wealth that rebelliously transgresse? They are planted and they grow, where as the godly leade a life fraught and full of sorrow. And this was the argument of all Iobs [Page 172]friends, that being so strangely afflicted he must needs be Gods enemy, Iob. 8.20. Indeed if the Lords loue should be measured by outward blessings, the vngodly had farre greater cause to boast, for they weare pride about their neckes as a chaine, and are couered with extortions as with a garment: their faces shine (saith Ieremy) and their plants are safely rooted; yea not onely their persons, but their children are like flockes of sheepe in the plea­sant field, and like oliue branches at a furnished table: they see their houses established before their faces, and are comforted with the sight of their childrens children: Nay all things fareth well with them, their Cow calueth and casteth not, their hear [...] come in and out with daily plenty, so as with them euery thing prospereth by a proportionable kinde of happinesse. And as they are happie in their liues, so they haue a great priuiledge in the time of death, for they die like lambes, and passe away farre men comfortably to the eye then Gods children; for they die not languishingly, or as the prisoners of death, but they goe to the graue sodainly: yet their wickednesse is such, and their hearts so full of poison, as Iob describing their cogitations, saith, they re­gard not (chap. 21.15.) the Almighty, but say, what is the Lord that they should serue him? And Dauid (Psal. 7.5.) she [...] that their mouthes speake blasphemy against the heauens, and their tongues walke freely through the earth, not fearing m [...] ▪ Whereas on the other side,1. Pet. 4.17. the iudgement of God beginner a [...] his owne house, and they drinke the dregs of the cup of sorrow, they are but wormes scarce worthy to creepe in respect of the magnificence of the wicked: they eate the bread of care, and quench their thirst with the water of affliction: they are for their bodies poore, for their credit despised, and for their consciences they haue many combats: the terrors of death doe oft so fight against them, as they are shaken in the foundation of their faith, so as they doubt besides these miseries they sustaine heere, they shall be adiudged to death in the life to come: yea they are ha­ted of those by their name, that neuer saw them by their face. And besides this, amid these waues of their miseries they are tempted yet by Sathan, as that they are but grashoppers, ab­iected of the world, ouerwhelmed with sinne, which woundeth [Page 173]their soule to death, and yet they take themselues to bee heires of heauen, and fellow-heires with Christ. These seas of miseries should neuer ouerflow thee which sting thy conscience, nor these disgraces outward should neuer ouerthrow thee which touch thy body, if thou wert Gods child, for then should his eye watch ouer thee to ease thee. Such is the portion allotted to Gods Saints, so as Dauid was caried so farre in perturbation of spirit, that had hee not entred into the sanctuarie of the Lord, he had vtterly condemned the generation of the godly. Howbeit when we are assaulted on this sort, let vs not bee dismayed, but let vs know, that herein is wrought our conformity with the Lord Ie­sus, let vs & learne the same defence that he vsed, not to seeke to wind out our selues by our owne power or policy, but to rely wholly vpon the Lord, for the hath many secret waies to rescue vs if it please him to shew the power of his prouidence: and by this trouble and depth of sorrowes we are plunged into, we may the rather assure our selues that there shall be a generall restaura­tion of all things, because they are now so out of frame; whereas if the wicked should heere bee punished and the godly prosper, we might more call in doubt the comming of the Lord to glory. But now seeing things in such a lamentable confusion, euen this nay▪ perswade vs with Saint Paul, that there shall come a daie of vengeance for them that liue wickedly;2. Thess. 1.7.8. and for them that are now distressed a day of comfort: for if euery thing should be caried with an euen hand, we might well doubt of an immor­talitie.

For the second drift of Satan, which was to vrge Christ vpon this his distresse to worke a miracle, it shall more conueniently be spoken of in Christs reply.

Now for the second generall point, which is the beating [...]ke of the temptation, we must consider two parts: first, that [...]ulseth him by alleaging Scripture: secondly, the place alle­ [...] what sense it is to be applied.

For the first, vnderstand that out Sauiour Christ might ma­ny waies haue ouercome him, yea by the power of his God­ [...]ead he could haue confounded him without an answer, but it leased him to fight with the weapons of flesh and bloud, that [Page 174]we by his exampl might learn out of the word as our of a school of defence to beate backe Sathan. Where obserue, that Christ alleaging Scripture as an instrument to repulse the diuell, that there is no sword of the spirit to driue away temptations so sure as the Word of God, being most necessary for this purpose. Where two sorts of men are iustly reproued: first they that wring this weapon out of the peoples hands: secondly, they that cast it from them, that are content themselues to abide the blowes, but another must weare the sword.

For the first, they are the prelates of Rome, who in the time that heauen was made a haire-cloth, and Antichrist set foot on the Lords throne, shut vp the booke of God into the rusty scab­berd of Bishops houses, where it was kept vnder the bondage of the Clergy vpon paine of excommunication, charging the lay people not to meddle with it: as if it had beene the readiest weapon to haue cut their throats. But since the Sonne of righ­teousnesse appeared, the Gospell shining in mens hearts, they being ashamed of this, and being perswaded in common equi­tie that men were not to bee kept from it, they haue published one part of the word the new Testament, not (say they) vpon any absolute necessitie, but to auoid corruptions that may g [...] by reading other translations, they knowing the people [...] would not bee made such fooles and babes as they were [...] there was a generall mistouer the whole world. But wee doe stand vpon the absolute necessity of hauing the word common, because the danger is common that thereby is to bee auoi­ded: and this for two causes: first, it is necessary that euery one should trie the spirits; so as he must vnderstand more then hee is taught by the mouth of that spirit which should bee tried: therefore they must haue the booke of God, according as the men of Beroea had, Act. 17.11. giuing no further credite to Pauls Sermons then they were consonant to the written word.

Secondly, euery Christian is a souldier, and in his baptisme hath taken presse money of Christ, to serue him in this field of the world, against the Diuell our sworne enemy, who worketh outwardly by the glittering shewes of the earth, inwardly by [Page 175]the desires of flesh and bloud, adding his owne suggestions to both these. Now the weapons to encounter him are the word as the sword, and faith as the shield. And euery one being tem­pted in his owne person, the more to offend the enemy and the better to defend himselfe (and since our owne sinnes shall be re­quired at our owne hands) we must euery one take his sword out of the Lords armory, that we may resist in person as we are stri­ken in person. And it was a fearefull thing for them to put out the kandle, while the people were smitten; and a shamefull thing to put out their right eye, that they might not discerne their euill wares they vttered them for their good money. Oh (say they) it is good they should haue them, to keepe them from the infection of other impressions: as if the reading of the Scrip­tures by the people, were Physicke when men are sicke and not meate when they bee whole; Treacle to driue out poison, and not preseruatiues to keepe from it; as if it had strength to put the enemy to flight, and none to hinder his approach: the contra­rie whereof is rather true. For if it bee meete to giue light to the simple, when the heauens are ouercast with the mist and cloudes of heresie, it is much more forcible to shew the way when they are not so clouded. Oh but there be many hard mat­ters in the Scripture, past the common reach. So there bee many easie within their reach: for the Lord hath so tempered them, as some be easie to prouide against penurious stomackes, and some difficult to preuent fastidious lothsomnesse. Yea, as in the most champion and plaine ground of the booke of the Scripture there be some mysteries, as hillockes higher then the rest, so in the greatest and steepest hill thereof there is footing whereby with labour and trauell we may come to that height of it, where wee may see and discouer so much of the land of Canaan and the kingdome of heauen, as our places doe require. Therefore it is well said, that the Scriptures are like a floud, wherein the lambe may wade and the Elephant swim: for the plainer places are to be digested with comfort, and the hidden treasure to be digged out by praier. Therefore saith Christ: Mat. 23.14. Let him that readeth con­sider, &c. Oh but this taketh away the glorie of the Church, when euery one may controule his master, and breedeth here­sies, [Page 176]when euery one may maintaine by this his owne opinion. Yea but it is good that euery one shold know the truth, that they may follow the steppes of their teachers but in the way of truth: and if because some haue beene seduced, all should be depriued of this blessing, then away with preaching, for it is the sauour of death to many;2. Cor. 2.16. and with the Sacraments, for many feede of Christs flesh, but to choke them to damnation: and then away also with Christ himselfe, for to many (Luk. 2.34.) he is a rocke of offence, to rush their bones to perdition. And if Heretikes haue abused the Scripture, this is a reason to restore it, that they may be againe conuinced by Scripture. And if it be sufficient to say, the diuell alleaged Scripture, therefore hide it from the peo­ple: we say to this, Christ vsed nothing but Scripture, there­fore let them haue it: for it is no reason to take away the thing for the abuse of the thing, no more then that a lambe should cast off his fleece, because the Lion sometime weareth it: or that be­cause one abuseth is sword, therefore none should weare any weapon. For howsoeuer some mad-men-or quarrellers in the campemay abuse them to their owne and others destruction, yet the Law of not bearing sword in the field will neuer bee iust. And to meet with such an euill by taking away the good, is [...]e vnto those vnskilfull Physitians, that rid their Patients of no dis­ease, vnlesse they take their liues from them. Yea, but it is dange­rous medling. Why then put out the candle, lest it burne the house. Oh, but put not kniues into childrens hands. But there is no such comparison in the Scripture: it is indeed compared with a sword in the hand of a souldier:Ephes. 6.17. and this is that wee vrge, that euery man may beare his owne sword, since euery one is to fight: and in the iustice of the Law of Armes it should bee so, since wee know not how soone we shall be assaulted: and except they will discharge vs of the Lords seruice, and say that we are no Soul­diers to combat against the corruptions of the flesh, and sug­gestions of the diuell, it is a wrong not to bee suffered, thus to haue the weapon wrested out of our hands. Yet I cannot but commend the wit of the Clergy, for they had not sold their wares, vnlesse they had folded the peoples eies; wherein they haue done like theeues that put out the candle, that they may [Page 177]rifle more safely in the darke: so they wisely haue sought their vantage, that their vile filthy merchandize of Masses and such like might bee vented abroad, which would lie rotting at home vpon their hand, if men might be suffered to bring any light with them into their pack-houses. Oh but, they say, they haue kept it but from hogges and dogges. Yea, and from sheepe and lambes too; besides that many are vncleane in their liues, which yet are not hogges. But in this they bewray a cleane contrary spi­rit to that wherewith our Sauiour Christ was conducted: for hee oft preached in the hearing of knowen hogges and dogges, the Scribes and Pharisees, lest for their sakes the children should bee defrauded of their bread: whereas on the contrary, they depriue the children of their appointed portion, lest the dogges should happily snatch at it: which is no reason that it should bee kept from the iust owners, because there be some vsurpers by. Yea but (saith Stapleton) by searching the Scripture diligently, they haue erred shamefully. This is as if one that were to traine vp a child to be an archer, should giue him this precept: that by a [...]ming at the marke most surely, hee should misse most foully. Whereas men haue erred onely because they sought it not diligently e­nough: and though many haue missed, yet heerein haue they beene brought to a conscience to craue the Lords helpe in gui­ding their hands, that they may come as neare to the price of Christs glory as may be. Well forsooth, to gratifie the people, they haue now giuen them (as they terme it) the Rhemish Testa­ment: but as the cursings of the people haue hitherto pierced their soules, and runne them thorough, for ingrossing into their hands the graine of life: so now they will be as sore and sharpe a­gainst them, for selling them such mustie, mildewd, and blassed graine: neither is their impiety lesse now in poisoning them, then it was before in staruing them.

The second sort of men that wring this sword [...] the peo­ple, are they that dare not but allow some instruments for til­lage, yet they content themselues with bare reading; as if they would haue a souldier but halfe armed, like vnto the subtill pra­ctise of the Philistims, who to keepe (1. Sam. 13.19.) the Lords people alway in slauery, permitted no vse of weapon vnto them [Page 178](a few excepted,) whereby they would shew grace vnto them. Heereupon men are to be exhorted not to except against them that come to feed at a Sermon, hauing none at home. For wee ought to learn in this schoole of defence how to handle our wea­pon: and Seruice is commanded by the law, not to exclude Prea­ching, but to goe with it: so, as if they come for conscience to heare, and not for contempt to their owne Pastor at home, they are to be permitted without complaint. Heere also are they to be charged, that hauing gifts, and being Christs Lieutenants, yet neglect to traine vp those souldiers that are to serue vnder their band. And by this meanes many of them are strongly assaulted in their absence, taking the fleece and not looking to the sheepe, and sitting to guide the sterne, and yet suffering the vessell to bee blowne about with euery tempest. For it comes to passe oft times, that some of the flocke are taken with the trembling of the heart, and dismaied by the terror of conscience Sathan hath driuen them vnto, wanting a teacher to bridle his rage and to answer his so phistry, and to salue the wound of the distressed: so that their faith is so dangerously assailed, as sometimes they are strangled with despaire: whereas for any thing such a teacher knoweth, his disease might haue beene cured by praier, and for any thing he knoweth, also hee may pay the price of his bloud. Againe, though the iudgement doth not pursue them thus far, yet some­times through these hot conflicts they grow senslesse leading a long life in feare, and leauing an ill example of a miserable end: whereas if their want of knowledge and experience had beene supplied by the lippes of their guides, there had been great hope they might haue preuailed.

Now for them that depriue themselues of this iewell, and fling this weapon from them, saying, that they beleeue as the Church beleeueth, and so hang their faith vpon the hookes of anothers beleefe, and being miserably abused refuse to reade the word, saying, God keepe them from the new and old Testa­ment: for if there bee such bookes they are bookes of contro­uersie: but thinke if they come to a Masse, it is enough though they beleeue they know not what. It is to bee lamented to see, that they haue thus put foorth their eies, to abuse them after as [Page 179]they list. And thus haue they all the secrets of the people brought vnto them by their auricular confessions, keeping their owne iugling and playing fast and loose from the peoples sight, because they hide away the glasse of the word, wherein they might view their owne deformities, and the scabs of their in­structers. Which is all one, as if a man being ready to goe a dan­gerous iourney, wherein he were sure to meet with riflers, and being well appointed for the purpose, should bee perswaded to goe, but in no case to carry his weapon with him. Wherefore let vs not hang our swords vpon other mens backes, for we shall be iudged according to our owne workes: but let vs still holde the sword in one hand and the shield in the other: for wee are beset on euery side, our sleepe is a thing to tempt vs, single life and mariage are things to tempt vs, yea there is no minute wher­in we are not assaulted. Let vs therfore since the Lord hath fur­nished vs with all things fit for the warre-fare, and since Christ hath sanctified by example this weapon of the word vnto vs in the like conflict, let vs apply our hearts to reade it, and striue to haue this light both in our liues and in our mouths: for it is ne­cessary for the king to reade and lay vp, that hee may command not through the pride of his heart things that are vnlawfull: and for the people, lest in too great basenesse of minde, they should obey man rather then God, Act. 4.20. Now for them that thinke Sathan such a babe as he will bee out-faced with a word of defy­ance, scorning at reproofe, saying: They will shield themselues from Sathan aswell as they that admonish them, the foule feend shall haue no power of them, and yet continue in the obstinacie of their harts, labouring to extinguish the feeling of conscience that they may liue more licentiously, they shall proue that Sa­than can beare a few words so he be sure of the soule, for they be but feathers: and it is a lamentable way to defie a Lion, and yet to come within his clutches: thy soule hee will account gaine enough.

Heere followeth the resistance Christ made by the sword of the spirit, to the temptation of the diuell. Wherein are to bee obserued two parts: first, that he vseth the word to beate backe [Page 180]his fiery dart: secondly, what text he chose and the sense there­of, in which there are two parts set downe: the first, negatiue: Man liueth not by bread onely: the second, affirmatiue: but by the word and promise of God, if the meanes faile.

For the first of these consider, hee doth not gratifie Sathan so much, as to tell him whether he bee Gods Sonne or no, neither doth hee worke any miracle as hee could haue done, as well as pay the tribute out of the fishes mouth, Mat. 17. vers. 27. but he tels him plainely his speech is vntrue; for a meere naturall man may liue without bread, much more I, that haue a priuiledge a­boue men by my heauenly generation. Where we learne to haue this resolution, that vsing lawfull meanes how euer things sue­ceed or prosper, that wee stand vpon the promise of God, that wee shall neuer want; a thing which shall continue firme, when the mines of the Indies shall faile: and a promise that no earthly Prince can make, because hee cannot assure himselfe of his owne estate. For he that did raine downe Angels food (Exod. 16.15.) not which they made, but which they did minister: he that could make the shooes of the Israelites not to weare, cause water (Num. 20.8) to issue out of a hard rocke, command the winds to bring quailes in such a multitude, sustaine Eliah (1. King. 17.4.) by the ministery of Rauens, that hath at sometime (Mat. 15.36.) fed so many thousands with a few fishes, the same God hath giuen vs his word, that his prouidence shall bee as watch­full ouer vs; not that we should looke to be fed by miracles, or not to vse the meanes to feed our selues, but thinke that come should grow without sowing, as it did (2. King. 19.29.) in He­zechiahs time: but that we may bee assured his hand is not now shortned; for we doe not looke to be rapt vp to heauen as Enach was (Gen. 5.24.) before the Law, or as Eliah was (2. King. 2.12.) after the law, yet doe we expect that our soules shall go thi­ther as did Lazarus, Luk. 16.22. So though wee are not to ex­pect to bee enabled forty daies to fast, yet hee that did it this once, did it to confirme vs, that the same power of his Father doth still continue. And among all Christs sermons, hee euer tooke most perswasible reasons to make an impression of this in his disciples minds, and to roote out that humour of worldlie [Page 181]pensiuenesse, and carking carefulnesse, that they might come to a meditation of the Lords prouidence. As Luk. 12.22. Be not immoderatly carefull to heape vp vnto your selues riches, for no mans life standeth in his goods: which albeit in iudgement we discerne of, yet in affection we are ouertaken. And to perswade this, he bringeth the Parable of the rich man, (vers. 17.) who when he had spent his care to fill his barnes, and had thought to haue blest his soule in his substance, the same night was depriued of his life. Christ in that place shewing all care to be double: first, for the backe what we shall put on: secondly, for the belly what wee shall eate, and perswadeth vs not to distrust the Lord in ei­ther: the life is more then meate, therefore he that gaue thee the one being greater, will also giue thee the other being lesse. Con­sider the rauens, the Lord feeeds them, and can he haue lesse re­gard of his children? Insinuating vnto vs, that wee should not feare the persecution which is accompanied with scarcity, not stirring vp men to desperate courses to entangle themselues in needles troubles: but hauing the crosse laid vpon them by others, not brought vpon them by themselues, then in a holy resolution of the cause not to feare: for fiue sparrowes shall be bought for two farthings, and yet not a feather of these, much lesse shall a haire of thy head, fall without Gods prouidence. Secondly, he perswades vs by this, that our care can doe vs no good without Gods blessing. For apparell, wee see the Lillies garnished with such beauty, as exceedeth Salomon in his glorie: and if hee thus doatheth the grasse of the field, much more will he prouide for vs. O that our hearts could conceiue the comfortable security, that Christ giueth vs in resting vnder the wings of his Father: for he is the same God now, no lesse carefull then he was then, if the fault were not in our infidelity that wee distrust him. But seeke (saith Christ) the meanes whereby ye may come to salua­tion, and all outward things shall be cast vpon you: feare not li­tle flocke, for he that will giue vs a heauenly kingdome, where­in we may contemplate the glory of God for euer, and hee that hath giuen vs his Sonne out of his owne bosome, when wee were his enemies, and had no grace to aske pardon, how can he now deny vs any thing hee knoweth to be conuenient for vs? [Page 182]Yet for our comfort let vs know, that none haue this promise, but the godly: for the Lions, that is, the tyrants of the Church, they shall want and be hungerbit,Psal. 34.10. but the righteous shall neuer be forsaken. Many had more oyle then the widow of Sarepta, (1. King. 17.16.) yet hers by reason of the promise of God wasted not, but lasted longer then theirs: so as not so much for the quan­tity as for the qualitie of hauing it in some competent certainety, the children of the most high shall neuer want. Where further we learne to forbeare the vsing of vnlawfull meanes: for wee must make that reckening Abraham did, (Gen. 22.8.) when Isaac told him, there was wood, but where was the sacrifice: God (saith he) will prouide the Scrifice: so wee must say, God will prouide to releeue our necessities. Let vs therefore owe nothing but loue, not borrow where we cannot pay;Rom. 13.8. and if the lawfull sweat of our browes will not affoord it, let vs vse no shifts to disgrace our pro­fession: for what God hath cursed with his mouth, hee cannot blesse in the vse; therefore it is better to want with his fauour, then to abound without it; and better it is to be the Almighties begger, then the Diuels belly. Whereas wee so looke to the meanes on earth, as if there came no blessing from heauen: when as wee should in duty first lift vp our eies to the Highest, that hee would adde his fauour to our labour: for hee can make vs aswell want in abundance as abound in scarcity; the dearest things a man can haue either for possession, as lands; or for affection, as wife in the middest of persecution, if the crosse be sanctified vnto vs by the hand of God, in the want of both these we shall haue an hundred fold more, that is, more peace of conscienc, more con­tentation of minde, and more sweet tast of the Lords loue, then wee should haue had auoiding this persecution, in an hundred wiues, or an hundred times more liuing. We being now assured of Gods fauour, and being but pilgrims on earth, wee shall see Christ in the heauens with his armes displaied to imbrace vs, a ioy surpassing all that worldly men can conceiue in all their superstu­ities; this but tickling the sense, and nothing contenting the mind, the other wrapping vp the soule in assurance of full and perfect blessednesse.

For the second point, which is the affirmatiue, that is, for the [Page 183]blessing of God, and the way he hath deemed to bee most fit to maintaine our selues, that is his word: we are to learne a double vse: the first, speciall: the second, generall. Speciall in the mat­ter heere expressed for sustenance, that it is the Lord who doth maintaine vs, so as his blessing must be vpon the bread, else it can affoord no nourishment. Whereby are to be reproued those in­ordinate men, that go vnto their meates like horses to prouinder, and like hogges gathering the mast and neuer looking vp to the tree whence it falleth. They should consider first, that the bread vnlesse it be sanctified (1. Tim. 4.4.5.) by God, is none of theirs, for we lost all the benefite of Gods creatures in the fall of Adam and can no way challenge them but by restitution in Christ, and this must be by praier. Secondly, if wee would thinke that God could take away the strength from bread, wee would feed more religiously: let vs know that he may rot the graine in the clods, or blast it in the eare, he may restraine the latter raine that it may not yeeld, in the barne vermine may consume it, if it passe the flaile, the mill, the ouen, yet in thy mouth it may be rats-bane and turne to poison, or in thy stomacke it may become the gall of Aspes: for why shouldest thou feede on Gods creatures not acknowledging them whence they come? Set before thee the example registred in the Scripture, Numb. 11.33. qua [...]les came loth somely out of their nostrels, and they died with meate in their mouthes, hauing fat bodies and leane soules. Therefore let vs pray, that the food wee take may doe vs good, otherwise wee haue no more right to vse them then the Israelites had to the quailes. And as God can turne stones into bread, so can hee also turne bread into stones, for it is not the nature of the thing it selfe simply to nourish without a blessing: but wine which doth comfort the weake, the Lord can make it to the wicked a cup onely to infatuate them, that their account may be the greater for vsurping the Lords creatures. And this is the reason why wee are taught in the Lords praier, to pray that our daily bread may be giuen vs, thereby acknowledging first God to bee the giuer: secondly, that we haue trust that through our praiers onely it shall bee giuen vs: thirdly, that not onely the creatures themselues but the blessing vpon them comes from [Page 184]God; for though our garments were as costly as the Ephod of Aron, yet without his blessing they were nothing. For so mi­serable is our condition, that we are not able to li [...] one moment without the speciall prouidence of God. For the second vse, which is generall: as it is true in bread so is it in all other things, that without the blessing of God they can auaile vs nothing: when wee are sicke wee seeke like Asa (2. Chron. 16.12.) to the Physitian, fixing our eies and fastening our hope only vpon this outward meanes: whereas if the Lord hath called for a plague vpon vs, what man can cure it vnlesse the Lord doe reuoke it? So is it for warres, men may prouide money, munition and horses for the day of battell, but victory commeth of the Lord: for it is he that amazeth the rider,Prou. 2 [...].31. and asswageth the fury of the enemy, and blindeth the wisedome of the Princes of the world, that they shall faile in policy. And how commeth it to passe (saith the Pro­phet Hagge 1.6.) that ye sow much and reape little, weare much apparell and it doth not warme you, drinke and your thirst is not quenched, but onely that the Lord hath blowne vpon it, hath blassed and not blessed it? Therefore let vs learne to remooue this fault, that by the secret infidelity of our hearts wee doe not attribute too much to the meanes; for the Lord can feed without bread, but bread cannot nourish without his blessing. The vse then of this doctrine is double: first, for our indgements: secondly, for our affections. For the first, first we are heereby warranted to pray for things necessary for this life; as Math. 7. it is said, Aske and it shall be giuen you: secondly, that the expectation of these things from God, and not to haue them without him, is an outward profession that he is onely the distributer of them, and therefore will giue to euery one his appointed portion. Wee may not therefore simply pray for these outward and earthly things but with limitation: first, that they be subiect to the pleasure of God: secondly, that they be desired not for themselues, but to glorifie God and to profit our neighbour. Thirdly, heere is confuted the error of the heathen, that worshipped Ceres as the God of corn, and Bacchus as the God of wine; which howsoeuer they were the first inuenters of grinding the one and pressing the other, yet both the Corne and the Grape come from God. For the [Page 185]second, which concerneth our affections: heere is first reproued couetousnesse in getting, the venome of all vertue, and is con­trary to the keeping of a good conscience before God, and de­siring of a good name before men, making vs deafe to the noise of infamy. For if the hand of God containeth all, and the bles­sing of God continueth all, to what end shall we tempt him, or bury our selues as it were in the graues of lust? Secondly is repre­hended our vnthankefulnesse in vsing Gods blessings, pasting by them with our eies shut, and glorifying the meanes aboue the matter. Thirdly, our diffidence, lest we should lose or want them, for the fountaine of all riches streaming from the Lord, hee can conuey vnto vs whole riuers of them, and measure them vnto vs without stint if we depend vpon his prouidence.

Then the Diuell tooke him vp into the holy Citie, &c. This is the second temptation, wherewith our Sauiour Christ during the infirmitie of his body for want of food was aslaulted, where it pleased God to giue Sathan leaue to carry him in the aire after a strange manner, and to set him on a pinacle of the Temple, where he reasoneth thus with him; Thou saist man liueth not by bread only, but by the blessing of thy Father, who can maintaine thee without bread, and heerein thou doest well: now because thou art assured, and doest promise thy selfe that God will neuer destitute the nor forsake thee, shew me thy power in casting thy selfe downe and not hurting thee: the power of thy father is able to do this, thou art heere at Ierusalem the famous city, shew them what thou art able to do, that they may all giue thee the applause and it will be a notable meanes to make them swarme after thee. And because thou maist know, I goe about nothing preindiciall to Gods glory, or dangerous to thine owne person, it is written that especially thou shalt be protected by Angels, and they shall wait vpon thee to keepe thee from hurt, therfore thou needst not despaire. Now Christ tels him not, that he was not able to doe this, for he would not gratifie him so much, but lets him know that hee wronged the words, and wrested the sense of the place alleaged: for it is not said generally, the Angels shall support him in all things, but they shall defend him in all his waies, that is, such as my Father hath appointed me to walke in: so that if I or [Page 186]any other Christian will lay claime to this promse, I must keepe me in my wates, and so must they: that is, from this pinnacle I must come downe by the staires, and not throw my selfe headlong, for my father hath appointed me no such way, but this should be an vnlawfull meanes: and to that thou hast brought corrupted, I oppose another plaine place, that I must not tempt God, but keepe my selfe within my compasse, and then I am sure to haue sauegard.

Hence we may gather two parts: first, the temptation: second­ly, the repulse. The temptation hath two parts: first, whereto Christ is tempted: secondly, a reason perswading him to yeeld to the temptation.

For the first, generally obserue, that Sathan dealeth by con­traries, both with the head and with the members; for when he saw he could not ouercome Christ in the case of famine, to make him despaire of Gods prouidence, now hee laboureth to ouer­reach him in a matter of presumption, that hee should trie his prouidence, that since he could not doubt but to be fed without bread, hee might make him presume to bee vp-held without meanes. Euen so dealeth he with vs, either to make vs distrustfull through penury, or proud through plenty; in the time of igno­rance seeking to make vs proud through works, and to be in loue with them without faith, and now to stand vpon faith without works; before labouring in zeale without knowledge, and now hunting after knowledge without zeale.

For the second, which is the reason, hee alleageth scripture, namely Psal. 91.1. wherein obserue two things: first, that though scripture heere be opposed to scripture, yet not to with­draw the determination of matters from the booke of God, and to post them off to Rabbins and Councels, for none can better trie the truth then the spirit of truth. Secondly, that it detracteth nothing from the glory of the Scripture, to come foorth of Sa­thans mouth, nay nothing graceth it so much as this: the reason whereof is, that Sathan knew what baite Christ and all the faithfull would best and soonest bite at, and in his subtilty if any stratageme could haue preuailed more then other he wold haue vsed it, but hee knew Christ relied vpon nothing so much as the [Page 187]voice of his Father, and therefore he vseth the greatest weapon against the greatest enemy, that hee might shew in pretence to haue as much truth on his side as Christ.

If thou be the Sonne of God, &c. This is the temptation it selfe, wherein consider three points: first, that the diuell transformeth himselfe so farre into an Angell of light, as hee brings scripture. secondly, to examine how rightly and truly hee doth apply it: thirdly, how falsly he doth abuse it.

For the first, It is written, saith the diuel, dealing with the sharp, and blading it out with the Scripture: sometimes hee dealeth plainely, and sheweth his hornes as it were by apertly opposing himselfe with violence against the truth: sometimes more priui­lie, and shroudeth himselfe vnder pretence of truth, and this two waies: first, by hereticall doctrine and grosse superstition: secondly, by perswading men that he is a louer of the truth, as in this place that hee would perswade Christ to nothing but that he had scripture for. Thus dealt he Act. 16▪ 17. where a woman possessed with a diuell hauing the power of spirituall diuination, hauing seene Paul after he had there preached, the spirit in that maide giueth an honorable testimony by a subtill stratageme of Sathan, of Paul and Silas, saying, These bee the seruants of the most high God, which shew vnto you the way of saluation: a strange testimony to bee giuen from the diuell, and farre degenerating from his nature, to giue witnesse of the truth, himselfe being the father of lies; and knowing Paul to be a sworne enemy, should yet yeeld voluntarily, and proclaime audience, and ring the bell as it were to gather the people about him, is worth the wonder. But what was his drift and subtilty in this, sauing that by the maides often repeating it and clamorous noising of it, it might perswade the poore disciples and weake followers of the Gos­pell, that Paul and the diuell had both combined and compa­cted together, as if thereby the Gospell might be brought into suspition to bee but the illusion of Sathan, and light to bee min­gled with darknesse: therefore it is said vers. 18. that Paul was grieued till he had cast him out: euen so heere to bring the peo­ple to suspition that the scripture serueth him as well as Christ, thereby to make vs forsake our hold, and suggesting this, that [Page 188]nothing hath brought more disparagement to the Scripture them this, that all men of all opinions doe alleage it. Heereupon some take occasion to dispense with their conscience for any pro­fession: so many places one against another, the Diuell allea­geth it, Christ alleageth it, what shall we doe? if we goe in either way we may goe a misse, and if we turne on the right hand, for any thing wee know it leadeth to hell. This is most prophane: for whereas they pretend to be abused by this incertainty, they are so ciuill to displease no part, as they are content to take any kinde of tergiuersation or flinching to extricate and shift them­selues of the enquiry of the truth: whereas they might feare as well to eate lest they should be choked, and open the gates and leaue watching because the enemy hath so many subtilties as it will be hard to keepe him out. Whereas God doth this to exer­cise his seruants in praier, and to make them more diligent in searching, and not that we should turne it to a matter of security and idlenesse: these men not being so deuout as they that wor­ship the Sunne and Moone,Reu. 12.4. for they haue some conscience. We must know that Sathan is able to pull starres from heauen, as it is in the Reuelation, and hee doth not alwaies speake with the mouth of a Dragon: therefore in these perplexities wee must approch to God,Mat. 7.8. whose promise we haue, Seeke and ye shall finde, knocke and it shall be opened: and Iohn 7.17. if any man haue an honest heart and good inclination to liue well, I will shew him, saith Christ, from whence my doctrine is. And the Lord hath promised to be a Schoole-master to the humble, they being not prepossessed with preiudice, and he will giue plentifully and ne­uer vpbraid. O most bountifull inuitation of our gracious God. whereby wee may bee assured that asking the truth hee will not giue error,Luke 11.12. and desiring to be conducted in the right way, he will not leade vs into by-paths, no more then asking bread hee will giue vs a Scorpion, but he will vphold vs in the most dangerous temptations, whereas others hauing no desire at least in a single affection, for their malice and preiudice may be iustly damned. 1. Thess. 2.16.

But what shall we doe? shall we make them like waxe, flexible to euery impression? or like bels tuneable to the eares of the hea­ter? [Page 189]What resolution is there for the conscience, the text cannot speake: It is written, saith Christ, It is written, saith the diuell: if they be written they are both true, and must needs be contrary being cited by enemies. We answer it is true, the letter printed cannot speake, and they that writ it are in heauen. The Church therefore hath prouided certaine meanes whereby a man not preiudicate may know the truth, which bee sixe: first, praier with Dauid, that the Lord would open our vnderstandings, and shew vs the light of his statutes,Psal. 25.12. and the way that wee may choose whereby our steps may be assured. Secondly, wee must vnderstand the words of the place in the originall tongue, of the old Testament in the Hebrew, of the new in the Greeke, for this was the instrument sanctified to that purpose. Thirdly, we must consider the words, what they be by themselues, and what they bee together ioyned with others, whether they bee to bee taken properly or figuratiuely, which shall bee knowen if either they be not proportionable to the analogie and rule of faith, or not agreeing with the circumstance of the place. Fourthly, to exa­mine the drift of the place, what went before and what follow­eth: as Christ to one asking him how hee should get eternall life, answered, by keeping the commandements;Luk. 18.2 [...] ▪ not meaning thereby that wee must come to it by our workes, as the Papists gather,Luke 10.26.29. but he speaking to one that iustified himselfe by keeping the Law, spake after that sort to shew him his wound, namely that that was not the way vnlesse he fulfilled all. Fiftly, by com­paring and conferring of places one with another, the true sense of the Scripture against the Scripture abused, as Christ in this place doth; and as else-where, Loue couereth the multitude of [...]nes, 1. Pet. 4.8. conferre with this, Prou. 10.12. Hatred stirreth [...]peontention, but loue couereth all trespasses: loue being taken [...]or the loue of men, whereby things are qualified, and the best made of the worst, and not for couering of sinnes before God, [...]s the Papists would haue it, but inding it before men. So A­ [...]raham was iustified by faith, faith Paul Rom. 4.3. by works saith [...]ames, chapt. 2.21. Saint Iames, dealing with them that denied [...]orks altogether, S. Paul with them that stood too much vpon [...]em; the one speaking how aman might approue himselfe be­fore [Page 190]men to be iustified, the other how men are iustified before God. Sixthly, approue of no interpretation, nor accept of any scripture which is not proportionable to the analogy and agreea­ble to the rule of faith, which is threefold: first, the tenne com­mandements: secondly, the Lords praier: thirdly, the Creed of the Apostles. As when it is said, This bread is my body, I must not take it for the very substantiall body of Christ as it was on earth, because it is against my Creed, which teacheth me to be­leeue he is in heauen. Againe, if we eate him in the bread flesh and bone, it crosseth a commandement, Thou shalt not kill, for it is cruelty so to rend his flesh betweene our teeth. Oh but how shall vnlearned men doe this? Let vs know that God is the tea­cher of the vnlearned, and he wil not giue a stone if we aske food, but he will instruct the humble, and in compassion will bring them foorth of darknesse, if they will confer with the learned, as the Eunuch did with Philip, Act. 8.31. and if they will fre­quent the word preached with the same hearts that the men of Beroea did heare Pauls sermons, Act. 17.10. comparing then with the verity of the word written.

For the second, how truely Sathan applied the Scripture he brought: the place is taken out of Psal. 91.11. and though his purpose was to abuse Christ hauing no promise of protection go­ing out of his waies, yet in this he saith truely, that hee applied the pomise especially to Christ the naturall Sonne of God, though it extend to all the faithfull: for Christ is that ladder of Iacob, Gen. 28.12. whereupon the Angels ascended and descen­ded: and so much did he himselfe tell Nathaniel of (1. Iohn 51.) that he should see the Angels ascend and descend vpon the sonne of man, for they are seruiceable properly to him as the sonne of God, and of him it is principally true, that the Angels do attende [...] for though they serue vs it is but for his sake, not that they are inferior to vs in themselues, but God hauing for his sonnes sake made vs heires of glory, and Christ vouchsafing vs to bee com­panions with him in his kingdome, they minister vnto vs, and by that ladder doe descend vnto vs, hauing of our selues nothing.

Further note, that the diuell doth know that Christ and [...] Gods children must haue sufficient security from God, th [...] [Page 191]walking in their calling, and in the waies prescribed them, they shall be guided by the prouidence of the most high: which is our comfort, that neither the pestilence that walketh by night, Psal. 91.5.6. nor the ar­rowes that flie by day; neither the dragon, nor the aspe, the open furious, nor the secret malicious tyrant shall once hurt vs: for Sathan knowes and doth heere testifie, that we dwell in the secret of the Highest, and vnder his shadow that shall shelter vs from stormy blasts and boiling heate: and no more shall wee need to feare,Gen. 11.4. then did the heauens when the Tower of Babell should haue beene erected to them: and as easie it is to pull God out of his throne, as to disgrace vs further then he permits: for our saluation is as sure as his owne seate, and as stedfast as if our selues had beene in heauen and seene it written with Gods owne singer. Yea we shall stand like mount Sion,Psal. 125.1. and not a feather of a bird, much more not the haire of our head, nor the hem of our garment shall bee touched or fall without his appointment. Wherefore Sathan sinneth against the holy Ghost in labouring to seduce the faithfull, whom he knoweth he cannot stirre, and when he knoweth wee cannot fall finally, since the Angels haue charge ouer vs, and cannot but be faithful keepers of that is com­mitted to them. And heerein may we embrace the riches of the Lords mercy, who when his owne prouidence might be suffici­ent to secure vs of our safety, yet to releeue our infirmity, and to support our weaknesse, hath giuen vs the gard of heauen to wait vpon vs: as if one that were to passe the seas, should not onely haue the letters of the Prince for his safe conduct, but should be guarded with his royall Nany, to assure vs, that doing that we doe by the warrant of his word, we shall neither be persecuted nor molested, but so far as he may haue glory by it, and we reape comfort.

For the third, wherein he doth falsifie the text alleaged: and this he doth two waies: first, by wronging the words: secondly, by wresting the sense: for the Psalm. 91.11. is: He hath giuen his Angels charge to keepe thee in thy waies, so as the promise is made with a limitation: that hee keepe him in his waies. Now from the pinnacle of the temple to fall downe is not the way, but hee leaueth out the demonstration of the truth, (thy waies) that is, [Page 192] those waies that bee prescribed, as from the Temple to come downe by the staires: by this meanes dealing fraudulently, lea­uing out the principall. Secondly, consider the wresting of the sense: for where this was spoken, that Christ should depend vp­on his Fathers prouidence walking in his waies, hee laboureth to secure him generally of the same prouidence, though he were out of the way, heereby to ouerthrow him.

Now as hee dealt with the head, so hee doth with the mem­bers: for pretending Gods protection, hee laboureth to bring men to destruction. For predestination, hee will tell a man Esau was hated and Iacob beloued before they had done either good or euill;Mal. 1.3. that it is not in the willer nor in the runner, neither in the affection,Phil. 2.13. nor in the action: which hee doth onely to make vs rest in the prouidence of Gods predestination, without ha­uing regard to our conuersation; whereas heereby we ought the more to bee induced to get as many testimonies as wee can to prooue, that this election pertaineth to vs, and not to waite till grace should distill by diuine influence, or to make the decree of God a meanes of our security to liue as we list; as that being e­lected we cannot perish, and being appointed to be damned, we cannot auoid it. So for Iustification hee will suggest: Wee are saued by the bloud of Christ onely, and when wee haue done all, we are vnprofitable seruants; the more we sinne the more grace aboundeth,Rom. 6.1. and God hath most glory in pardoning most offen­ces: Whereas being elected we worke well, not to recompence the goodnesse of God, but to shew our thankfulnesse. And there is no promise where the commandement is not kept: for this is to be performed on our part, else God is discharged on his part: for being out of our waies the diuell may take vs as vaga­bonds, the protection of the Lord not extending to vs in this course. And thus doth Sathan almost labour to peruert all the Scripture, that he may finde vs straying out of our Fathers house: as to suggest, that the Sabbath is made for man, therefore hee will labour to make vs worke on this day.Mark. 2.27. But let vs not giue eare to him, for this leadeth out of the way. So when it is said: He that laboureth not for his house, 2. Tim. 5.8. is worse then an infidell, if hee abuse any of vs by this, to couet after riches, away with it: for it is said in [Page 193]another place: Couetousnesse is the root of all euill, and the desire of riches is simply vnlawfull, (1. Tim. 6.9.) for by this he falleth into many snares.

It is written againe, Thou shalt not tempt, &c.

This is the second generall part: namely, the repulse of the temptation: wherein consider two parts: first, that Christ an­swereth againe by Scripture: secondly, in what sense the place is alleaged.

For the first, we may obserue and see, it is no disgrace nor dis­paragement to the Scripture to proceed from Sathan, nor any oc­casion to make vs leaue our hold: for Christ answereth againe, and striketh with the same weapon wherewith he was stricken, shewing vs, that it is lawfull to vse a text well against them that doe abuse a text: and if Christs example be our president, then wee may alleage Scripture against depraued Scripture. For the Bee may gather hony on the same stalke that the spider doth poi­son. And though a swashbuckler kill a man with his weapon, yet a souldier may lawfully knit a sword to his side: and though there be many piracies committed on the sea, yet may the merchants trafficke; or though some surfet by gluttony, yet may others vse their temperate diet. And if the diuell change himselfe into an Angell of light, shall therefore the Angels lose their light? Or shall Paul therfore deny himselfe to be a preacher of saluati­on, because the Pythonite (Act. 16.17.) spake it? Or because Caiphas by the spirit of the diuell (Ioh. 11.50.) said, one should die for the sinnes of the people, must we not therfore beleeue it? And though (Numb. 22.) an inchanter wished that his soule might die the death of the righteous, yet is it a praier fit to be v­sed of all Christians, though hee sold his soule for gold: For (saith hee Numb. 24.17.) a starre shall come out of Iuda, a true speech of a false spirit. And heere the diuels owne mouth pro­testeth, that Gods prouidence reacheth ouer his children, which we may beleeue with comfort, though it proceed from his lying lippes.

For the second, which is the sense of the words: heerein Christ doth plainely shew, that hee abused the place before al­leaged, because he inforced the promise contrary to the com­mandement, [Page 194]mandement, making it absolute, where it was but conditionall: that the Lord would protect him if he kept him in his waies; and for him to expect the promise if he went astray, were meerely to tempt God: so as the diuell by concealing that part, did poison and adulterate the Scripture.

Now wee must obserue, that God is tempted by man two waies: first, when we doubt of his power, vsing lawfull meanes, and yet we doe not thinke God can relieue vs: as Exod. 17. and Numb. 20 both the Israelites and Moses himselfe doubted there would come no water out of the rocke though it were stricken, whereupon the place was called Massah and Meribah, Strife and T [...]mptation: for the Lord had told them by that meanes they should gaine water. Secondly, he is tempted, when we neglect the meanes, and yet presume vpon his power, which is most pro­per to this place. For if Christ heere would haue come downe from the pinnacle head long and not by degrees, hee had negle­cted the meanes, and so had beene out of the compasse of the promise. And thus doe we trie whether. God can keepe vs when we are gone out of the way; which is as if wee would cut off a mans leg, and send him then on our errand; and clip the wings of a bird to trie whether it can flie: for our presumption can tie vp Gods armes that he cannot helpe vs, and make him brasse, that he cannot raine mercy vpon vs. We know there is a peremptory decree of election and reprobation:Phil. 2.12. what of this? yet we must striue to obtaine the price set before vs, and worke our saluation forth with feare and trembling: for there are none predestinate to life, but they are predestinate to the meanes, faith and repen­tance, and he shall beleeue and repent that shall be saued, and he that doth not, was neuer elect; and yet we trie whether God can saue vs contrary to the meanes hee hath appointed, by walking in profanenesse, and in the works of darknesse. But let vs know, that the promise is vpon condition that we beleeue, and that the meanes standeth with the decree, and cannot be separate. Oh, but it is said,Ezec. 18.32. Rom. 2.4. At what time soeuer a sinner doth repent he shall liue. True: but it is said againe: Abuse not the bountifulnesse of the Lord vnto thine owne damnation: For the doore is not alway open, but thou maist knocke too late, and weepe when thou canst get no bles­sing: [Page 195]for if the sunne once set vpon our sinnes, or the inheritance be once giuen, then we come too short to expect any share.

Heere wee are to consider two extremities wee are fallen into: first, that wee distrust most where wee ought not to doubt: se­condly, that wherein we should be most fearefull, wee are too bold: Care not (saith Christ) for food and apparell, (Mat. 6.25.) they shall be cast vpon you: and yet in these things we dare not trust the Lord without a pawne, for vnlesse we haue bread, we thinke straight way we shall starue: but concerning heauenly things we are more carelesse, as for the preaching of the word, which is as necessary to keepe life in the soule, as is food to maintaine life in the body. Without bread a man will confidently say he [...] liue, and yet despising the bread of life, and neuer tasting of it, he will not doubt but hee hath a sound soule, and can retire to the song of mercie; as that he trusteth God will spare him: when as in truth wee haue no promise of mercie, but through obedi­ence to the Gospell, embracing it by faith, and expressing it in our conuersation. And this is our miserie, that wee are growen so sluggish, that wee dare trust God with our soules without meanes, which is the more precious part, but not with our bo­dies vnlesse wee see the meanes present, these being of no va­lue saue in respect of the soule which maketh the whole immor­tall. Christ heere refused to fall downe, because there was ano­ther way: so let vs cease to tempt the Lord by our wicked liues, vpon hope of his patience, or presuming that in compassion he will not fall out with vs, nor take vengeance on our offences: for wee cannot turst or rely vpon mercie without obedience to his commandement. Example heereof wee haue, Act. 27.24. where Paul had a promise of the Lord, that not a haire of their head should perish that went with him in the ship: yet when vp­on violence of the tempest they would haue committed them­selues to the sea, Paul telleth them they could not be safe vnlesse they stated in the shippe: for God hauing set downe the meanes of their safetie, meant to haue their hearts inclined to it; euen so he that doth not amend his life, can no more bee secure from the ship-wracke of his soule, then these from the daunger of their bodies if they had forsaken the ship: or Christ to haue had his [Page 196]Fathers Angels to haue vpheld him if hee had cast himselfe downe.

Againe the Diuell tooke him vp into an exceeding high mountaine, &c. This is the third battery or assault was laid against our Saui­our Christ; wherein are two generall parts: first, the temptation: secondly, the resistance of the temptation. In the first, there are three parts to be considered: first, what was the glorious and glit­tering sight he shewed Christ: secondly, what was the bountifull offer he made him: thirdly, what was the condition he required in recompence of his roiall liberality. The sight he shewed him is set downe by these circumstances: first, hee lifteth him vp into an exceeding high mountaine that he might haue the aduantage of the place to take the better view: secondly, hee shewes him not some but all the kingdomes of the earth, not in some but in all the glory of them all; and as Saint Luke saith, chap. 4.5. in the twinckling of an eye, that the sudden sight might haue raui­shed him.

Out of which learne, that before the diuell would propound his purpose and manifest his drift, he vseth an infinuation to pre­pare Christ, by making an impression in his minde, to haue that moued by the apprehension of the sense, that if it were possible his mind might be insnared. But Christ though he had the natu­rall faculties of man, yet was he not subiect to mans infirmities. But it is strange to see how forcible this temptation is to the sonnes of men that are but flesh, to shew them but the sight of things, for not onely the minde poisoned with concupiscence corrupteth the sense, but the sense likewise poisoneth the minde, and oft times the Diuell begins with thoughts and fancies re­presented to the senses. In incontinency thus he wrought with Dauid, 2. Sa. 11.2. by casting his eye from the turret to lust after Vriahs wife: and Gen 39.7. Putyphars wife fair the yong man Ioseph to be faire, and she said, Lie with me: and Ioshua 7.22. A­chan saw a stately garment of a Babylonian, and then coueted, and then tooke it. For sensuality and voluptuousnesse, the eye worketh much vpon men, and therefore in the Prouerbs we are forbidden to looke vpon the colour of wine lest the sight in­flame the appetite:Prou. 13.31. and in Ahab 1. King. 21.2. it is to be thought [Page 197]hee often saw Naboths Vine-yard, whereby hee was brought so greedily to desire it: yea in most of the sinnes registred in the scri­pture, this speech (They saw it) commeth euer betweene the heart and the sinne; for thus Sathan powreth in poison into the heart by the outward sense, and our looks are as windowes where­at lust is let in, and concupiscence inflamed. Heereupon it is that the Saints of God haue made their praiers, that the Lord would turne away their eies from beholding vanity:Iob 31.1. and Iob made And if these that were so full of the holy Ghost, so painful in cru­cifying their members, so feruent in praier, and so awfull of God did this, much more ought we that are farre behind them in reli­gious exercises, and farre before them in fleshly desires, haue a steddy hand ouer our selues and our senses, that they bee not caught and insnared. Therefore let vs yeeld nothing to the course of waters, nor seeke to quench the fire with oile, or abate our lust by dalliance. Some haue the eies of the Cockatrice of E­gypt, that sendeth foorth poison to infect others, and reboun­ding backe againe poisoneth it selfe. For him that can scarse stand of himselfe, it is not safe sliding on the ice: nor for a weake braine to come neere an Iuie bush: for in this hee betraieth his owne soule.

For the second, which is the promise hee made him, All these (faith he) I will giue thee: and lest he might seeme to promise that was none of his owne, it appeareth by S. Luk. 4.6. that he doth not challenge this as his of himselfe, but as giuen him: as if hee should say, They are all giuen me, and I wil giue them all to thee; wherein partly hee saith true, and in part lieth most shamefully. His truth is in this, that he acknowledgeth it to bee bestowed by a higher Lord; but heereby he would insinuate, that they are so giuen, as the Lord hath vtterly renounced and abdicated his care of the world, and hath left the earth to bee disposed by Sa­tan, or the wheele of fortune, contenting himselfe with the go­uernment in the heauens. Where learne, that though Sathan doth rule against Gods will, and that he neuer allowed his pow­er, whee ruleth not without his will. Heereupon we must vn­derstand a double power; the first giuen, the second onely per­mitted: [Page 198] All power thou hast (saith Christ to Pilate) is giuen this of my Father. Iohn 19.11. But the Diuels power is so permitted as it was ne­uer ordained of God: therefore it is not so lawfull as that of Ma­gistrates, be they neuer so wicked; for this is so giuen, as though it bee abused yet the authority in it owne nature commeth from God. Reuel. 13. The beast, that was the Emperour of Rome, came tumultuously, and aduanced by warres had his authoritie giuen him from the Dragon. Where wee must distinguish two things: first, the ordinance of God commanding such magistracy so farre as it is preheminence: secondly, their Apostasie, their tyrannie, persecution of the Saints, and their vniust comming to that seate, was from the diuell. But the diuels power he exe­cuteth is no way lawfull as from God, for he neuer commanded it; so as he is a meere vsurper: and according to this is the lieute­nancy of Sathan, which God doth suffer but not ordiane, namely that princely imperious popish Priest of Rome, neither Magi­strate nor Minister, and hath no power but from sathan, and is absolutely as vnlawfull as the Diuels. Where further consider, that there is nothing so euill but it is by Gods decree, though not allowed, and it is good there should be euill. And though the diuell as hee is the Diuell ruleth not well, yet it is to Gods glorie, for the exercising of his children by the buffetings of Sa­tan to humble them, lest they should waxe proud, and for the condemnation of the reprobate by the suggestions of Sathan to ntangle them, that they might not escape the iustice of God.

The second thing Sathan assumeth to himselfe is most false, namely, that they were his to dispose; for since they were neuer giuen him, he cannot assigne them ouer, for hee hath gained no interest by vsurpation. And this is true that Nabuchadnezzar Dan. 4. learned by liuing among beasts: Now (saith he vers. 31.) I see by experience which I could not before iudge of, that the Lord of Lords disposeth of kingdomes. But it may bee thought a strange impudency in the diuell, to goe about to perswade the Sonne of God that he could giue these things, for scarce any of vs would thinke his soueraignty so great. It is true, Christ could no [...] this proffer bee seduced; but a great part of the world doth thinke, [Page 199]that hee can dispose of the comforts of this life, which is proued by the meanes they vse to come to these blessings, vsing leud pra­ctises and vnlawfull meanes, not for a kingdome but for a trifle; which they would neuer doe, if they were not perswaded the dis­position of these inferiour things were turned ouer to the Diuell, for God giueth nothing as a blessing, but by a lawfull course: so as vsing Sathans meanes how can wee thinke it commeth from God? And that such is our iudgement also, appeareth by the prouerbe, Hee that liueth an honest man shall die a begger; and what is this but to giue ouer the gouernement to the Diuell of these earthly things? And though they aske their daisie bread of God, yet they testifie that this their God is Sathan. For note the meanes they vse. For kingdomes, can a man perswade him­selfe that God setteth vp Princes, and that promotion commeth neither from the East not from the West, and shall he aspire to it by treason? For authority; can a man thinke that to come to a place is in the disposition of the highest, when he is aduanced by bribery and corruption? He that thinks to win somewhat from a Prince by flattery, perswadeth not himselfe that God can dis­pose of Princes harts. And he that comes to a liuing by simony, thinks not that the holy Ghost hath appointed him there, nor he that increaseth his wealth by vsury, holds not that riches come from the Lord; for all these meanes hath his mouth cursed.

Further, for the promise, hee will giue him all if hee will giue him but a knee, a small matter; and if he would acknowledge him a benefactor, he would gratifie him as a person worthy, with all he shewed him. Now how euer Christ was not ouercome with this, yet it mightily preuailes with the sonnes of men. Looke into all particular places, and we shall finde he hath many to crouch to him for a great deale lesse then this was: Iudas will betray his ma­ster for thirty peeces of siluer, Mat. 26.15. Doeg will flatter Saul 1. Sa. 22.10. and speake all euill of Dauid, in hope of preferment. Absolon will seeke his fathers life, to step into his throne, 2. Sa. 15.2. Ioab will kill Amasa (2. Sam. 10.) to get but the chiefe captain­ship of the guard. And Abimelech will slay threescore and ten men (Iudges 9.2.) to make himselfe way to the Crowne. This made Balaam (Numbers 24.) that hee would faine haue cursed; [Page 200]that he might haue been aduanced: and Diotrephes (3. Iohn 1.9.) to hinder preaching that he might be chiefe: and the Disciples to fall out (Luke 9.46.) among themselues who shall be chie­fest, one desiring to sit on the right hand, the other on the left, that they might be iolly fellowes. But neuer any tooke the Di­uell so much at his word as the Hierarchie of Rome, who from God had nothing giuen them but the Word and Sacraments, but from Sathan hath had his staiers and degrees to ascend into the mountaine, first God hauing prouided men should bee Pa­stors ouer the people, it was appointed by man that there should bee superintendents ouer the superintendents, that is, Bishops, ouer Pastors, which was thought good to appease the [...]ention of the church, and to aduance men for the excellencie of their gifts. After was deuised that some should bee ouer the Bishops, as Archbishops, deuised at first by singular policy, that as Bishops in their Dioces were ouer the Pastors, so these should bee ouer them, to deale with them as they did with the Pastors. After was inuented that some should bee ouer them, and then was the Church giuen to foure Patriarkes which were to haue as ample authority ouer them as they had ouer the Bishops, and these were placed in euery corner of the Church, namely at Alexandria, Antioch, Constantinople and Rome. Heereupon by reason of the multitude of matters brought to these foure, Sathan withdrew them from their studies, being so instantly importuned as they were. From hence they being in such emi­nent places, and bearing the name of great professors, the Em­perours growing to bee Christians indowed them with great substance, called them to be of their Councell, and gaue them much worldly wealth, as to great men of the earth; and when they began thus to negotiate in the world they despised prea­ching. After when they were inriched and brought thus farre ad gloriam mundi, to behold the glory of the earth, then Sathan wanted no more then to see which of these would fall downe first and haue all: at the end the strife grew betweene Constanti­nople and Rome, as Patriarkes of the East and West Churches, and after some buckling Rome preuailed, partly by the ab­sence of the Emperour, partly by the diuision of the Empire [Page 201]in the East, partly in that it sought it more ambitiously than the other, and partly for the fulfilling of the Prophesie, that the seat of the Beast should bee built vpon the seuen hils. And how was this done but by Phocas that killed his Master Mauritius? wher­upon afterward partly by worldly power, disposing of Empe­rours, and the yoke of conscience thinking them Peters succes­sours, he was stupor mundi, the wonder of the world, hauing po­wer in the peoples vnderstanding, both in hell, heauen, earth, and purgatory; and when he came to rule in all these, them was this fulfilled heere spoken of, Fall down and worship me. And this hath also infected the Churches of the Protestants, as one Bishop Bennet hath written, namely the Diuell hath shewed them the [...] Bishopricks, Deaneries, and Parsonages of the land, and hauing once gotten them at this lift, hath brought them to disclaime and renounce the simplicity of the truth, and leauing their calling to betake themselues to the glittering shew of the world, and to be sed and fatted with ambition.

For the third, which is the condition hee requireth for his [...] ­berality: he will not giue it for nothing. Where note, that the Diuels promises are faire, but there is some cursed condition tied and annexed to them. He will giue Absolon a kingdome, but he must rauish his fathers concubines:2. Sam [...] 22. 1. Sa. 22.9.18 Luk. 23.2. Ioh. 19.12. he will get Doeg a place in the Court, but he must persecute the Church: Caiphas shall be chiefe Priest, so he will betray Christ: Pilate shall bee a Iudge, if he will be Casars friend: Balaam shall be highly promoted, if he will but curse the people: and Christ shall haue the whole world if he will but bend his knee to him. He will promise,Num. 23.11. a merchant shall be made an Alderman, if he will but continue his vsury: a Lawyer shall be made a Iudge, if he will not sticke at a little bri­bery: a scholar shall haue great preferment, if he but follow his counsell: at first to preach pleasingly, not to do it often, for then he shall be stale, to come vp only in famous places, especially at Bethel the Kings Chappell: so as the country must not con­tent him, he must preach like a Clerke in his Greeke, Hebrew, and Latine, that the people may rather admire him, than vnder­stand him: thinke hee hath knowledge, rather than get any for themselues: for Sathan cannot abide to haue them learned, hee [Page 202]must defend all things not onely to bee well established but well executed; to beware lest he gall men in authority; and howsoeuer in the pulpit he may generally glaunce at abuses, yet after to shew himselfe plausible, and to make himselfe deafe when he heareth an oath. Thus doth the diuell indent with men, and thus is wine giuen to the Nazarites,Amos 2.12. as Amos speaketh, and vnlesse thou wilt suffer God to be dishonored, and thy soule hazarded, he will giue thee nothing.

But it may bee said, It is a shamefull thing to demand this of Christ, so may it seeme of vs; for no man will professe to worship the diuell. But this cannot be denied in action, howeuer it be in wo [...]ds: for if a man worship him whom hee serueth, and serueth him whom he obeyeth, as S. Paul saith Rom. 6.14. And if wee may measure the worship by the fruits of worship, he that by p [...]i­er expecteth not a blessing, by loosnesse of life giueth himselfe to vncleannesse, and from the poison of his heart profaneth the Sab­bath, doth worship the diuell greatly, though hee crie neuer so much against it: for none will sooner defend her honestie then a strumpet, nor giue bigger words then a coward. Yea some are so fully possessed with him as they doe not know it; and those disea­ses are most dangerous that are not felt. Now the diuell is wor­shipped two waies: either by idolatrie in iudgement, as in grosse superstition: or by idolatrie in affection, as they that make their belly their God: for the couetous man is an Idolater, Ephes. 5. and so is the voluptuous man, Phil. 3. yea if we plant our hearts any where but in heauen, we commit Idolatrie.

Now for the resistance of the temptation, it hath two parts: the first, generall: the second particular. Fist, answering by the detestation of the person, Auoid Satan: for because he had dealt more shamefully in this temptation then in the others, he giueth him a more sharpe answer then before. Secondly, he descendeth for the instruction of the godly, into a more particular answer: I must worship God.

Out of the first, learne the wisdome of our Sauiour Christ, who dealing with a most malicious enemy, would not multiplie words or argument with him, but answereth him with one onelie word of detestation, Auoid Sathan: For the blasphemous may [Page 203]not bee reasoned with, if they should, it would make them but burst foorth into greater outrage against the peareles and match­lesse wisedome of God, giuing vs likewise by this answer secretly to vnderstand, that whosoeuer goeth about to withdraw vs from God, is of the diuell: so likewise are they that seeke by reason to disswade vs from the shame of the crosse: Therefore (Mat. 16.23.) when Christ indeuoured to preuent the ignominy should come vpon the crosse, and to make his disciples and the rest vn­uanquishable when it should come, it is said there, Peter tooke him aside, and vsed reasons to disswade him from such [...] com­fortable speeches; whereupon Christ not mildly but sharply, be­ing displeased with this carnall excoption of his, bids him [...] Sathan: that is, as a great enemy to him and others. And so whensouer flesh and bloud shal take exception against the myste­ry of godlinesse, it is thus sharply to bee reproued. Heereupon (Rom. 3.31.) exceptions being taken, that the law serued to no vse, because Christs obedience had absolutely purchased our par­don, the Apostle in like wisdome of the spirit of God, answereth not onely by a simple deniall, but by a deniall with a detestatio [...]. God forbid: as that it is blasphemy to be of such opinion. And sometime to this phrase the Apostle addeth more, as Rom. 3.8. not replying one word, but onely saith, their damnation is iust, ra­ther setting before them their cursed end, then conuincing them by reason: for as Salomon saith, A foole may not bee answered in his folly.

Out of the second answer which Christ maketh, for our in­struction and satisfaction, obserue, that God must haue both all outward and inward worship, so as it is impious to thinke a man can keepe his soule for God, when hee humbleth his bodie to strange gods: and in this hee doth withdraw his reuerenc [...] from his owne religion, either through feare or profanen [...] reaching foorth part of the worship to another. But wee must know God will haue both, and in creating both hee challengeth both, besides that of them both hee hath made but one man which cannot be diuided, but goeth together. For we are not baptised in our bodies onely, but in our soules: out soules only were not redeemed, neither shall they onely bee sa [...]ed, but the [Page 204]whole man. If the bodie then be the Lords both by creation and by redemption, let vs giue testimony of his worship in both, o­therwise it is as if a woman should protest she loued her husband at the heart and in her soule, and yet should prostitute her bodie to vncleannesse: but wee are espoused and maried to the Lord, therefore let vs keepe both for him vnspotted.

Lastly, out of the diuels argument, let vs learne to feare and serue the Lord: for if gifts may draw on worship, as he pretendeth by his proffer to Christ, then hath the Lord offered farre more largely for vs: I will giue thee (saith he) eternall life, and it is no aduantage to winne the world and to take the diuels offer, and after to lose our soules. But let vs set God on our right hand, in him we liue, in him wee haue our being, it is hee that feedeth vs with naturall and supernaturall things and blessings, godlinesse hauing the promises of this life and of the life to come:1. Tim. 4.8. hee will make vs heires of the earth, the world standing for our sakes, we shall be heires of heauen,Ioh. 1 [...].2. Christ hauing prepared places for vs in his fathers house, yea fellow heires with his owne Sonne, tasting of no other loue,Ioh. 17.24. nor feeling any other glory then his Sonne hath; and therefore in the iudgement of the diuell hee shall worthily bee damned that refuseth so large an offer at Gods hand, who giueth and neuer vpbraideth, pardoneth and neuer reper­teth.

Then the diuell left him, &c.

This is the third part, namely, the issue and euent of the tem­ptations had and sustained by Christ, set downe in two things: first, that when the diuell could not ouercome him, he left him: secondly, that the Angels attended and ministred.

For the first, by this vnderstand that as Christ was tempted for vs, and in our flesh ouercame for vs in his person, so wee haue good and comfortable security, that vsing the same meanes hee did, according as we shall be enabled, and through the grace of the same spirit, wee also shall ouercome the Prince of darknesse: for wee must not thinke our selues freed from these assaults, the life of a Christian being a warfare, the world the campe, the first registring and inrolling of vs being in baptisme, where we tooke a vow to be true to the Lord Iesus: Christ is our victorious Cap­taine: [Page 205]our enemies are, the world without vs, the flesh within vs as accessaries, and the diuell as principall, besides temptati­ons on both hands. Now the power we haue to repell these, is the sword of the spirit, the word of God: the schoole where we learne this defence, is the Church of God, where we finde wea­pons both offensiue and defensiue, a shield of faith to defend our selues, and a sword of the word to offend the enemy. And this may bee our comfort, his rage will haue an end, and his malice shall not preuaile: but as Saint Iames saith: If we resist him, Iames 4.7. he will flie from vs: that is, he will hasten as fast away, as he came fierce­ly toward vs, for heere is promised victory to all that striue in­feare.

For the second generally we note, how it pleased God by wis­dome and dispensation to dispose of the exinanition, (as I may so tearme it) or the impairing and abasing of Christ, while he was in the flesh: that in the midst of the greatest ignominy and re­proch, yet he bore some marke and badge of his notable and di­uine power, whereby by the eies of faith hee might bee discerned to be the Sonne of God. His basenesse appeareth in this: that he liued in the wildernesse, he was assaulted of the diuell, he had no company but beasts, hee was hungry and had no food but stones, Sathan was busie with him to make him tempt his Father; and in all this there was nothing but ignominy and extreame basenesse. But after all this there breaketh foorth like the Sunne through the clouds, a matter which maketh him knowen and discerned to be more then a man, that the Angels come to doe him seruice. And thus did it euer fall our, that hee was neuer brought so low nor so neare the ground, but there did at last shine forth an impregnable worke of his diuinity: hee was borne in a stable, his Cradle was a Manger, there was lodging in the Inne, but none for Mary, Mat. 22. yet was there then a starre in the heauens, to signifie to the Wise-men the birth of this noble per­sonage: hee was baptised by Iohn his seruant,Mat 3.15.16. but a voice was heard from heauen, and the holy Ghost was there by his sole [...] presence. He had no possessions of his owne, but was maintained by the almes of deuout women, but out of them had hee cast Diuels. Hee must paie tribute,Mat. 17.27. but hee will fetch it out of the [Page 206]fishes mouth: in the end hee was taken with a band of men, but when he spake (Ioh. 18.6.) they reeled backward and none durst lay hold on him: he was whipped and ill intreated, but twice be­fore had hee whipped the money changers out of the Temple, and none durst open their mouth against him:Mark. 11.15. Mat. 27.19.24. he was condem­ned to die, but the Iudges wife dreamed and was troubled, be­ing perswaded of his innocency, and Pilat himselfe acquitted him. When he was going to the crosse he was so worne as he was not able to beare it, but he was able to beare the wrath of his Fa­ther. He was hanged betweene two theeues,Mat. 27.32. Luk. 23.43. but he saueth one of them. And howsoeuer sometimes he was called Belzebub, yet Belzebub confesseth him often to bee the Sonne of God: thus was euer his humility qualified with some testimony of his diui­nitie.

In that it is said, The Angels came and ministred vnto him: note, that howsoeuer they bee ministring spirits, to giue vs security of the Lords protection, though his promise were sufficient, yet by speciall prerogatiue they are attending on Christ, to whom alone they owe and doe their homage. And besides learne heere the time when we are to expect this ministery of Angels, not vn­till we haue fought the battels of the Lord, then to succour our faint spirits, and to releeue our distressed hearts they are sent as comforters vnto vs.Gen. 22.11. And thus when Abraham held in his body an anguished soule, and in his hand a blondy knife to haue fetch­ed the life of Isaac from him, then was the window of comfort opened, and then had God prouided another sacrifice. When Iacch was wearied and benighted, (Gen. 28.) hauing for his bed the earth, and for his pillow an heape of stones, then standeth the Lord about him and blesseth him: and when Eliah is forced to flie to preserue his life, and yet ready to die for want of food, then doth the Lord awake him by his Angell, and bid him eate, 1. King. 19.5. And when Christ had finished the combat and wonne the field, then the Angels come to waite vpon him: so as wee may not thinke to beare away the victory without blowes, nor to be comforted without sorrowes, not to bee refreshed without [...].

HEere followeth the real execution of Christs of­fice, and what hee did after Iohn was in prison: For now was the time that the day-star going a­way, the Sunne of righteousnesse might appeare. In the words there are three things to bee consi­dered: first, the cause why Christ returned into Galile, the very place where that Herod dwelt that committed Iohn for reprouing him of his adultery. Secondly, that hee lea­ueth Nazareth his owne place: the reason whereof is giuen by Saint Luke, chap. 4.29. because they sought to breake his necke. Thirdly, the cause of his going to Capernaum, to fulfill Esay his Prophesie, that those quarters should first bee made famous through Christs doctrine and miracles, being the first that were caried away into captiuity.

Now first it shall not be amisse, since wee see Iohn in prison, to seeke out the cause of his commitment, which though it bee not [Page 208]heere expressed, yet it is in the 14. chapter of this Euangelist set downe vpon another occasion; that Herod thought the soule of Iohn Baptist to be gone into Christ: howbeit S. Luk. chap. 3.19. vpon this very occasion, sheweth the cause to bee for reprouing Herod for taking his brother Philips wife. Where note, & behold as in a mirror, the wonderfull resolution of a Christian seruant of God, that durst tell a king to his face of so enormous a crime. And if Iohn liued now, howeuer many might haue commended his zeale, yet most would haue condemned his discretion, that durst aduenture himselfe so far: for he was growen into high fa­uor with the king, as appeareth Mark. 6.20. Herod would heare him often, acknowledged him to bee godly, reformed many things, and granted many things at his request: so that heerein men now adaies would call in question his discretion, that ha­uing such interest in the king, he would not spare him in this one vice, but must needs lance this sore; whereas if he had but stop­ped his mouth in this one, hee might haue continued still and done much good. But Iohn Baptist durst not conceale any part of his ambassage. The imitation of which president will be thought to be preiudiciall to the serpentine wisedome of these times: for now it is thought good aduice, not to wake a sleeping Lion, nor to put our hands into the hiue, lest we be stung: but to beware of vae nobis lest wee come coram vobis; not at all to reproue, lest wee bee striken. Which is contrary to the wisedome of Iohn: for though there were none left but Christ, yet hee spareth not his message, nor is ashamed to tell Herod of that sin he ought to be ashamed to commit: and away with this idoll discretion, which marreth all, euen as the image in Daniel, chap. 3.1. which was set vp in Dura. Nathan (2. Sam. 12.1.) must tell Dauid of his adul­tery to his face: and Paul aduiseth (1. Tim. 5.20.) those that sin to rebuke openly, that the rest may feare: which being sealed by the canon of the Apostle prooueth, that men must not onely re­buke in generall, but in particular. And if Paul had need of the prayer of the Ephesians, chap. 6.19. that he might speake boldly, much more haue wee that stand in such feare to be bound for our speech: for by this courage and boldnesse shall wee establish our doctrine in mens consciences.

Secondly, in this example of Iohn, note, as his constancy to speake boldly, so his persecution to suffer extreamly: and this is the portion allotted to all Gods Ministers. If Eliah speake the truth in reprouing Ahab 1. King. 19.8. he must flie to the mount Horeb to saue himselfe. If Amos preach at Bethel the destruction of Ieroboams house, Amos 7.12. he must go to his tar-box again. And if Michaiah (1. Kings 22.17.) tell the king truly he may not go to battell, he shall be sure to eat the bread of affliction. If Ha­nani tell Asah (2. Chronic. 16.9.) thou hast done foolishly not to rest vpon the Lord; to prison with him. If Zachariah (2. Chron. 24.20.) tell Ioash he shall not prosper if he forsake the Lord, and that he doth ill to put downe religion, he shall be slaine euen in the court of the Lords house. Ieremy must to the dungeon, Esay to the saw, Iohn Baptist to the axe, if they bee so quicke sighted and so hot spirited as they cannot winke at sinne. And Reuel. 11.3. of two Preachers, out of whose mouthes shall proceed fire, though in the eies of the Lord they be as Oliues dropping down most comfortable mice, yet at last the Beast shall get them and o­uercome them, they being stronger in the spirit, but he in the flesh, and he shall kill them, and they shall not be buried, and the people shall send gifts one to another, saying the Prophets are gone, now making merry, as that they might sinne without con­trolement, and giuing applause to that beastly tyranny was shew­ed on them.

Let vs further consider the indignity offered to this man, borne a Prophet, whose father was stricken dumbe by a miracle, the Bridegroomes friend, yet was hee not condemned by pub­like sentence, not at the desire of the people, but by the request of a harlots daughter, executed in a priuate place. Could the Sun shine vpon such a King as could breake foorth into this impietys▪ And how could the Lord spare his wrath and not powre it forth, that such a famous seruant of his should bee taken away by such an infamous death? But howsoeuer wee may after a sort co [...] fesie that our bodies are in the Princes power, yet this may com­fort vs, that not the life, no nor the haue of a Minister shall perish without the pleasure and permission of God. To day, to morow and the third day Christ shall preach, let the Fox do bis worst,Luk. 13.32. & [Page 210]when his time is come their malice shall put him to death also. Thirdly, note Gods prouidence, that both Iohn and Christ may not be clapped vp together, but God euer will haue some left to carry his message. When the three children (Dan. 5.) were in the fire, Daniel was at liberty in the Court: and when Dauiel was in the Lions denne, the three children were in credit in the Court. When Iohn is fallen, Christ riseth. When Herod (Act. 1 [...].) had imbrued his hands in bloud, putting Iames to death, hee thought to haue done the like to Peter, but the Lord sent his Angell to vnshackle him, for they must not both goe to the pot together. And when the Temple of God by the inuasion of Antichrist is become a slaughter-house of the Saints, yet the Lord (R [...] 11.3.) had a number left, namely two witnesses at the least, one to comfort another, for the propagation and publish­ing of the truth: so as we may be assured, though the Lions of the field roare and rauin neuer so much, it is not possible all the true preachers of the Gospel shal be abolished: but as their bloud is pretious in his eies,Psal. 116.15. so out of their ashes will he raise vp others that shall hold the cup of his indignation euen to the mouthes of Princes.

Further obserue, how the Lord esteemeth the tyranny and cruelty of men in this kind toward his Ministers: for Luk. 3.20. it is said that of the euils which Herod had done, hee added this aboue all, to imprison Iohn: so hainous a thing is the persecution of the Gospell in the sight of God, and much more of them that are his Embassadors; and therefore this is noted 2. Chron. 16 12. to be the captaine sinne of Asah, that hee put Hanani in prison; so beautifull be they in the opinion of the Almighty, for he pri­seth the death of these Saints at a high rate: as may bee seene first in their often redemption from death, as Paul escaped Act. 23. when the people had sworne to stay him; and Peter was loosed from his chaines when the gouernours had conspired a­gainst him. Secondly, it may bee discerned in the precious re­ward of it, Blessed be they that die in the Lord. and Stephen Act. 7.60, is said but to sleep when he had been stoned of the Iewes, his spirit being receiued of the Lord Iesus. And thirdly it is mani­fested in the seuere reuenge of their death, the Lord first hauing [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page 219]they stay in the sea still: so if we do but nibble at the Gospell, we shall continue in the sea of the world still, and so shall neuer bee blessed.

Secondly, obserue in the speech of Christ, he doth not say; I doe make you, but I will make you fishers of men: that is, I will traine you vp to bee competently fit for that worke I call you for. Where they are conuinced that place men in the Church before they bee sufficient; for hee must haue no hand laid on him till he be qualified, saith Paul, 1. Tim. 5.22. and hee must be able to bring foorth of his store new and old, saith the Gospel,Mat. 13.52. and hee must not bee placed in hope hee will proue sufficient; for while the grasse groweth the horse starueth, and while hee is furnishing himselfe the people perish. Saul (1. Sam. 9.16.) be­ing but a shepheard, was suddenly by Gods spirit qualified for the ciuill gouernment. For the Lord neuer commanded any, but he enabled him first; neither hath he lesse prouided for them that should haue the administration and custody of soules. Mo­ses (Exod. 4.11.) had a tongue made him before he went;Esa. 6.6. Esay had a coale from the altar before be spake; Christ had his grace increased (Luk. 2.52.) when he began to preach; for it is said, he grew in wisedome, and was corroborated in spirit; and when he elected his Apostles, he praied to his Father a whole night, that he would direct his choice; and (Iohn 20.22.) when he had breathed on them the holy Ghost, yet hee charged them to stay at Ierusalem till they had receiued more grace, and then (Act. 2.3.) the holy Ghost came down vpon them in clouen tongues to speake to all nations; and fiery, that they might be zealous,Luk. 24.45. and then they were fit. In the old Testament the Priests were first anointed, that God might testifie by that oile their inuisible grace; and in the new Testament hands were laid on them to sig­nifie, that that hand which had called them to this great office, would alwaies bee ready to protect them. Who would chuse a Captaine that neuer saw the enemy in the face? or send him of an embassage, that knew not how to deliuer his message? And yet is the Lords embassage committed to them that haue no language; whereas the shepheards of Gods sheepe must bee watchfull to defend their charge from wolues, carefull to bring [Page 220]them home that stray, and skilfull to heale them that are woun­ded. Make no yong plant (1. Tim. 3.6.) a Minister, saith Paul: and though Paul himselfe (Act. 22.13.) was suddenly called to preach, and Amos from his sheephooke, (Amos 7.15.) to pro­phesie, let vs know that the Lord that called them, had power to giue them gifts in a moment: for he hath the fulnesse of the holy Ghost to dispose at his pleasure: but men that want this power must trie the gifts first, and the Church must allow of none, vn­lesse they be perswaded he be such a one, that if Christ were on the earth, he would giue his consent.

Thirdly, learne by the word Fishermen, that the ministery is no easie, nor idle, but a laborious office: wherein they must alwaies be either casting their nets, or mending their nets, or sorting the fish, trauelling sore both night and day. As Peter could answer Christ (Luk. 5.5.) We haue trauelled sore all night, and caught no­thing: so as they that thinke much to take this paines, are not fit for this calling.

For the fourth, which is their obedience: it sheweth that it was more than the voice of a man, that thus wrought vpon their conscience: for he secretly and inuisibly spake vnto their hearts by his spirit, and he might as easily haue drawen Caiaphas as Ce­phas, if it had beene his pleasure: for he mollifieth the soule on the sudden, and can open the doores of death with the least breath of his mouth.

Secondly learne, that no affection or delight ought to make vs to forsake, or driue vs from following Christ in our calling. These men we see left their father whom they loued, and their nets by which they liued: and (1. King 19.19.) Elizeus left his oxen and made haste after Eliah had cast his mantle on him. And (Mat. 8.21.) one whom Christ called, would but haue done his duty to haue buried his father, and was not permitted. Howbeit heere men must beware of two extremities: first, that they frame not excuses, but willingly leaue their nets when they are called. Secondly, that they leaue them not till they be called, and leaue into the Ministery of themselues; being as fit for it as a blind man to be a painter.

For the last point which is the effect that came of Christs [Page 221]teaching: it is said, The multitude followed him, where learne, that when the Gospell is fresh and greene, and first flourisheth, men are very greedy to taste of it: but if it continue long among them, euen Manna proueth horsebread, and men are soone weary of it. For so it fell out with this people, against whom Mat. 11.23. Christ denounceth a fearefull iudgement for their vnbeliefe, making them worse than Tyrus and Sydon, which were before condemned. Whereby we may see, how dangerous it is to grow cold in our first loue of the truth, and to suspect them that in a preposterous zeale will seeme to run after Christ, bragging with the yoong man in the Gospell, that they haue kept the comman­dements, and yet know not the least point of charity, how to di­stribute to the poore.

IN this text there bee fiue points to bee obserued: first, what is meant by the going out of the spirit: secondly, his behauiour after his departure, namely, that there is a restlesse desire in Sathan to reenter into his former habitation: thirdly, the fit opportunities hee obser­ueth for the regaining of his possession: there be two set downe in this place, hee [Page 222]staieth till he finds it swept and garnished, and a third is expressed Mat. 12.44. he findeth it empty: that is, deuoid of all cares, qui­et, and swept of the grace of God, and yet notably garnished with hypocrisie: fourthly, the vehement inuasion he maketh at his re­entry, that hee will so garrison and lay such munition about the house, as he will neuer be dispossessed againe, for he bringeth se­uen spirits worse than himselfe, the Lord doth so darken the hart of that man, that was for a while, enlightned: fiftly, the lamenta­ble and damnable estate of such a man: his end is worse than his beginning.

For the first, how Sathan is said to be cast out, wee must vn­derstand: so cast out, as he still continueth in: for if he were once vtterly dispossessed, then could he neuer returne againe. And this kind of casting out heere meant, is matched with diuers o­ther places of the Scripture; as Heb. 6.5. It is impossible, that they which haue tasted of the good word of God, if they fall a­way should be renued againe. And Heb. 10.25. If wee sinne wil­lingly after we haue receiued the knowledge of truth, there re­maines no more satisfaction or sacrifice for sinne: and 2. Pet. 2.21. It had beene better neuer to haue knowen the way of truth, than after they haue knowen it to turne from it. If a man then may know the truth and yet forsake it; bee enlightned, and yet fall away; be sanctified, and yet crucifie Christ againe: by the same reason may Sathan be cast out of a man, and yet continue in that man. For when these tearmes be thus vsed, either of ca­sting out Sathan, or of letting in the truth: and yet by the sequel of the words vsed by the spirit, we see the ruine of such men set downe, wee must neuer take it for any effectuall working of the spirit of God, but onely of the greatnesse of the Lords mercy offered them in the outward meanes of their saluation, namely, in the word and Sacraments to cast out Sathan: according as it is said, Luk. 10.11. The kingdome of God was come neere them, but not at them: or as (Luk. 17.21.) Christ speaking to the Pharisies, saith: The kingdome of God is within you, as if he should haue said, Ye looke about for a Messias, as if hee were absent, but he is euen among you, and in the middest of you, though not by spirituall operation. So that obserue hence, that [Page 223]as often as we partake of any of the Lords graces, it is to cast out Sathan, and to root out his kingdome in vs, though we receiue it not with that effect it should haue: and therfore though that for a time Sathan seemeth to haue lost his dominion in vs, yet by the vnright receiuing of Gods blessings, and the vnreuerent vsing of them, he doth still continue in vs.

2 Againe, so far Sathan may be said to be cast out of a man, and yet he a reprobate, as the spirit may be said to bee quenched in a man, and yet he a Christian: and that the comfort of a Christian may be much abated and sore eclipsed, if we will not beleeue it. Dauid may wel perswade vs,Psal. 32.4. who found such leannesse and emp­tinesse of grace in him, as if he had beene but newly entred into the schoole of Christ: when after his long profession of God, & yet after a tedious hypocrisie had ouergrowne his soule, he cried out, (Psal. 51.) Lord create a new spirit in me, as if he had not had it before: euen so may the vncleane and euill spirit bee like the snow hidden in the thicke clouds, and as fire raked vp in the ashes that the heat when it breaketh foorth may be the greater: for e­uen in the powers of thy body and soule, there may be an inter­ruption of the soueraignty of sinne for a season, leauing notwith­standing some grosse sinnes of a wicked conuersation behind him, that when he wandreth abroad, he may make thee know he hath a home in thy heart, and that this abatement of his power in thee for a time, may make thy sinne at length more vgly and enormous than before.

3 Againe, Sathan may be cast out in the iudgement of the man himselfe, the Lord giuing him the spirit of slumber, that he per­swadeth himselfe so: or in the iudgement of the Church Sathan may seeme to be cast out, when in all outward exercises of religi­on he conformeth himselfe like a Christian: for who would haue thought otherwise of Iudas, being a disciple and one of Christ his scholars, till the Lord discouered his hypocrisie? Yea Sathan may seeme both to the man himselfe, and to the Church to bee cast out, and yet not to be so indeed: as appeareth Luk. 8.18. where it is said: Euen that shall be taken away which hee seemeth to haue:

4 Lastly, as the vncleane spirit may bee said to come into a man [Page 224]when he was in him before, because in comming in, there com­meth in a more forcible and stronger illusion of Sathan than there was before: as (Luk. 22.3.) it is said, that Sathan entred in­to Iudas before the Passeouer, and we cannot thinke that the spi­rit of God was in him before: for he was a thiefe, and carried the bagge, and paid himselfe for the carriage: and yet (Iohn 13.27.) it is said precisely, that Sathan entred into Iudas after the soppe, meaning, by entring in a greater power than there was before. Euen so he may be said to go out, and to be cast out, when hee is not let in for a time, that after he may be giuen vp into a repro­bate sense: for it was but a weake kind of Sun-shine that euer ap­peared in his life.

Hence obserue, that so much is Sathan cast out of vs, as sin [...] cast out of vs: for Sathan fighteth against vs with two weapons: first, with that he found within vs, which is flesh and bloud: se­condly, by that he brought vpon vs, which is death. Why then the speciall weapon wherewith he striketh vs being our corrup­tions, they must be cut off and east away, or else Sathan himselfe is not vanquished. If thou therefore wilt saie hee be cast out of thee, shew what alteration there is in thy life, and what change in thy affections; if the greatest part be not pietie in religion, and puritie in conuersation, be sure Sathan hath more weapons in thee than God: for as Christ saith, Ioh. 8.44. Yee are of the di­uell, for yee do his workes. And therefore euery one must make this examination with himselfe, that if of a despiser and vnreuerent speaker of the word of God, he doe not now shew his words to be such as may giue grace to the hearers. Sathans weapon still remaineth in him: for this is the argument Saint Paul vseth, Rom. 6.19. As when we were seruants to vncleannesse we did commit iniquitie; so now being seruants vnto righteousnesse, we must haue our fruit in holinesse of life, that our end may be sal­uation:

Secondly, obserue since Sathan may be cast out of thee in thine owne iudgement, and in the opinion of those with whom thou liuest, and yet be besieging thy soule with hypocrisie; that thou must labour to get good euidence of the spirit of God, that thou art Christs: which especially thou shalt performe by win­ning [Page 225]the spirit of humilitie to dwel within thee. For if thou doest publikely vaunt and bragge how fruitfull thou art in thy profes­sion, and how farre thou hast runne in a short time in Christiani­tie, when thou art not called thereunto by God, but thrust for­ward in the pride and vanitie of thine owne heart, then maist thou with the Pharisee (Luk. 18.14.) depart home puffed vp in thy selfe, and seeming to others like a painted sepulcher, when as within thou art nothing but rottennesse, and farre from being iustified before God. This did Salomon in his wisedome finde in his time, which made him leaue it as an example for vs to learne by, Prouerb. 30.12. that there was a generation pure in their owne eies, and yet they were not washed from their filthinesse; such as would carrie a glorious shew that they had tasted of the tree of life, and such as in presumption of their owne strength, will knocke at heauen gates as due to them by desert, when (a­las) the Lord neuer knew them. Howsoeuer therefore euery Christian is in dutie to sit in iudgement vpon himselfe, yet let him know, that he must solemnly keepe this Court in his owne conscience, and there let him suruey and examine his maners and his members, his wit and his senses, how he hath vsed them: and in this triall let him make the law of God his Iudge, for that shall cut him to the quicke: and by this shall he truely see, whe­ther Sathan be truely cast out of him or no. For Sathan will teach thee to hide thy sinne, but the law will discouer it to thy face: if thy sinne be seene, he will double it with this temptation, that thou shalt dissemble it: but the law will set thy sinnes in order and in a ranke before thee. If he cannot teach thee thus to be­guile thy selfe and God, yet will hee mooue thee to excuse and lessen it: but the law shall shew it thee in such a glasse, as shall truly set foorth the vgly shape of it. And if when thou hast made this perfect law of God to be thy Iudge, thou canst likewise make Christ the answerer of this Iudge, and canst walke cloa­thed with his garments of innocencie, humilitie, and obedi­ence, as with the garments of our elder brother, and out of a cleane and pure heart and affection, canst send foorth the fruits & actions of thy life, then maist thou assure thy selfe Sathan is so cast out, as he shall neuer haue power to returne to thee againe.

Thirdly obserue, since Sathan may seeme to be cast out for a time by an interruption of the power and strength of sinne in a man, which at length breaketh in vpon him like whole flouds of waters: that therefore if wee will haue Sathan effectually cast out of vs, we must learne not to discontinue some sinnes, and to retaine others; not to take vp some in the imbers, while wee suf­fer others to racke our soules; for one sinne nourished and main­tained is sufficient to keepe possession for Sathan. But we must loath and detest all manner of sinne with an absolute and perfect hatred, or else his weapon is not taken away: for what praise is it for a rich man not to fall to theft, a sin whereto he is not temp­ted; or for a begger not to slip into briberie, a sinne that is kept farre from him; or what is it to keepe thy body cleane from fil­thinesse, if thou defile thy tongue with euill speeches? It was nothing for Herod to heare Iohn Baptist gladly,Mar. 6.20. since he kept his bed polluted with incest, for the sweetnesse of this sinne did so possesse him, Matth. 14.3. that for Herodias the strumpets sake Iohn was bound and beheaded. A liuely example wee haue of this (2. King. 5.18.) in Naamun the Syrian, who vowed vnto the Prophet to worship none but the Lord: heere was Sathan cast out of him in good measure: Yet when I go (saith he) with my ma­ster into the house of Rimmon, and hee leaneth on my hand, and I likewise bow there, the Lord bee mercifull vnto mee in this point. So he will continue still an example of idolatry in the seruice of a superstitious master, which is a sufficient hold for Sathan to get into his soule againe, and euen in this did hee carry a wea­pon to kill himselfe, for Christ died not that wee should die to some sinnes, but to all sinnes, and if wee make exception of any one, we are guilty of all: as S. Iames saith chap. 2.10. if we faile in any one point we are guilty of all: and therefore (Ezech. 18.21.) the wicked are admonished to returne from all their sinnes, and to walke in all the waies of the Lord: In omnibus sine exceptions, quamuis non in omnibus cum impletione, in all without exception, though in all we cannot with perfection; for repentance must not be to some dead workes but to all, with a full purpose of our heart to renounce all sinnes. I speake not of infirmities, but of presumptuous and crying sinnes, that we do not blesse our soules [Page 227]in any such sinne, for if we doe, it is Sathans ladder to clime vp againe, though for a time he be cast downe, that is, neither so for­cibly felt, nor so visibly seene in thee.

Fourthly obserue, that Sathan in policy will bee content not to shew himselfe alwaies in thee as he is, but sometime euen to transforme himselfe into an Angell of light, and hee will not grudge at thee though thou remit somewhat of thine enormities and grosse sinnes, so he may retaine somewhat to himselfe: hee cares not to be cast out of thee in idolatry, as that thou shalt not bow thy knee to Baal, so hee may bee kept in thee by Atheisme, to say with the wicked in thy heart, There is no God. He was well pleased that Iudas should become a Disciple of Christ, learne of Christ, follow Christ, so couetousnesse might so possesse him as to sell his master for money.Mat. 26.15. Hee cared not though Abimelech entertained Abraham the seruant of God (Gen. 20.14.) with the best of his land, when he had once drawne him to consent to ad­ultery with Sara his wife. A most liuely example of this we haue in the bodily Pharaoh of Egypt, Exo. 8. Moses had a commission from God that hee should goe three daies iourney with the chil­dren of Israel, to celebrate a feast vnto the Lord. Go (saith Pha­raoh) vers. 25. but first doe sacrifice vnto the Lord in this land: vers. 26. No, faith Moses, that were abhomination to sacrifice beasts to them that worship beasts. vers. 28. Go, saith Pharaoh, but not farre: vers. 27. No, saith Moses, I must goe three daies iourney. Chap. 10.11. Go (saith Pharaoh) ye and the men, but leaue the children: No, saith Moses vers. 8. yong and old must goe. vers. 24. Goe all, but leaue your cattell and your sheepe behind you: somewhat [...] will crosse the commandement of the Lord: vers. 25. No, we must haue all, for we know not what neede we shall haue of sacrifice. Thus we see how Sathan deales in sinne by conditions and limitations; for hee will suffer himselfe to be dislodged of ignorance by a generall knowledge of the truth, and if hee cannot send forth error to corrupt our knowledge, if he can but worke by worldlinesse to prophaine it, he will not greatly care, for this shall bee as a cable rope to pull him in againe. We must therefore learne to incounter this spi­rituall Pharaoh if wee haue a desire to goe out of Egypt, that is, [Page 228]to be deliuered from eternall darknesse, with Moses his courage [...] and if we gaine by our courage as Moses did, let vs follow on stoutly to keepe the ground and commandement which is set before vs. Sathan will if hee can retaine some sinne, and make thee relish some iniquitie; but if thou preserue any works of the flesh for him, thou cariest a most fearefull weapon to destroy thy selfe.

Againe, since so much of the vncleane spirit may be said to be gone out of a man as admitteth any participation of the spi­rit of God, and since euen the reprobate may partake of all the graces of God, Heb. 6.5. sauing one grace, to bee made new creatures, lest this doctrine not rightly vnderstood, might shake the foundation of some weake Christians, wee will set downe certaine markes to distinguish betweene Sathans going out of Christians and out of the reprobate, since the holy Ghost may bee and is communicated euen to them. The difference then standeth in two points, for the graces of God in these be diffe­rent: first, in the measure of grace, being greater in the elect than in the reprobate: secondly, in the obedience and working, whereby the elect shew themselues conformable to the grace, and so doe not the reprobate. Now there be two kind of graces, wherein the measure is greater in the children of God than in the reprobate; and yet the first of these is really communicated to the wicked, that is, the enlightning of the minde; for the re­probate are indeed enlightned in the knowledge of God, & (as Heb. 6.5.) do taste of the good word of God, but not effectually as the elect do. And though the Lord doth not regard the quan­tity but the substance of this enlightning, so as sometimes there may be more light in a reprobate than in the childe of God, yet for the most part the elect haue receiued a greater measure of this grace. For the reprobate (as Mark. 8.24.) be like the blinde man, who at the first putting on of Christ his hands, saw men like trees, that is, a shape aduanced vpright: but the elect, as vers. 25. are like vnto him when the Lord had laid his hands the second time vpon him, for then he saw cleerely a farre off. So as the hy­pocrite may goe thus farre, hauing not a vaine but a vanishing light, No [...] enim gratia vana est sed euanescem: to walke for a time [Page 229]in the light: as Iohn 12.35. Yet a little while the light is with you: and as Iohn 5.35 for a season to reioice in this light: but that is onely spoken of the elect, which is (Malac. 4.2.) that vnto them that feare the name of God shall the Sunne of righteousnesse arise, and health shall be vnder his wings. And as it is in the Pro­phet Esay, The Sunne shall neuer go downe, Esay 66.23. nor the Moone be dark­ned, that is, their light shall neuer be put out. Againe, the repro­bate may conceiue and retaine a knowledge of reconciliation, but it is a confused knowledge; but the elect hath a more parti­cular knowledge, that he can receiue it to apply it to the refor­ming of his life, whereas the other haue it onely to make them vnexcusable, or to make them burst foorth into some confession of their sinne without repentance: Examples here of we haue: E­sau (Gen. 27.38.) losing the blessing wept: and Peter (Luke. 22.62.) losing Christ by his denials, wept bitterly. Heere are teares alike, but not in trueth alike. So (Math. 27.3.) Iudas betraying Christ, saith, I haue sinned: and (2. Sam. 24.10.) Dauid numbring the people against Gods commandement, said, I haue sinned: here is repentance in both, the worke alike, but the faith vnlike. So as the reprobate haue a common beginning with the chil­dren of God, vnder the veile and couering of hypocrisy; but they can neuer come to that height wherin the elect do stand, as (2. Cor. 3.17.) to behold the Lord with open face, or to be trans­formed to his image: or as Reu. 1.7. to haue receiued that true cie-salue, as to see Christ comming in the clouds with comfort: or as it is said in the Prophet Ieremie, that true anointing of the Lords grace, which neither wasteth with time, nor decaieth in vertue.

2 The second grace which is diuers in substance, is adop­tion, which no hypocrite can perswade himselfe to haue in such measure as the elect may: for indeed this spirit of adop­tion is alwaies denied them. And this may bee knowen by two parts that are to bee performed: first, by praier to GOD: secondly, by affections towards GOD. For the first, it is impossible for an hypocrite to praie aright; hee may babble, or vse the externall gesture in prayer, as the Pharisee did in the open streetes, yea Sathan may suffer [Page 230]him to vtter some words without feeling, sometime so farre as to condemne his owne sinne,Mat. 27.4.5. as Iudas did his selling of Christ, but yet his conscience neuer disalloweth it: for this is an inse­parable marke set vpon the praiers of the elect: Rom. 8.26. Neither haue any this sanctified spirit to pray as they ought, but they which are of God. And as Galath. 4.6. For that assurance in praier whereby wee crie Abba Father, the reprobate cannot possibly haue, nor feele that force in praier: for as the Apostle there saith, it is proper onely for the sonnes of God. The reason is, because the reprobate want the second grace, which accom­panieth and waiteth vpon the spirit of adoption, that is, good affections toward God: for hee doth but dissemble his loue of God, that hee might still continue as a bay [...]rec euer florishing; the reuerence that he yeelds him is but in hypocrisie;Iames. 2.19. and the obedience that he giueth him, is but constrained as is the diuels. Howbeit with the elect it fareth farre otherwise, for their praiers are auailable, because they are taught of God, and their affecti­ons are good, because they are changed by his spi [...]e: and they can come to God as children to a father, only loking to speed in the name of father: for this sheweth reconcilement after our first enmity, and setteth foorth more sound loue than nature can affoord. And this his loue draweth our feare to oftend, and our care to please: and we doe lift vp our voice with an assurance we shall be heard,Ioh. 5.15. because we humble our selues in a detestation of our sinnes, and with a resolution to be obedient to his com­mandements, which the reprobates cannot doe: for though the Lord doe often euen shew mercy to them in their praiers and other Christian exercises, so as they may thinke they haue their sinnes forgiuen, as he did to Ahab, (1. King. 21.27.29.) who hauing solde himselfe to worke wickednesse in the sight of God, vpon the iudgement pronounced against him, sitting but with­in the shadow of praier and fasting, was spared that the euill should not fall in his daies; yet can they not possibly loue the Lord of heauen but in a confused sort, nor come before him but with a slauish feare.

But it may be said: If the Lord sheweth mercie to hypocrites and yet their praiers nor auaileable, it may be thought the Lord [Page 231]is deceitfull. No: for the hypocrite is taken with the sweetnesse of the Lords mercy, but he not apprehending it as hee should in obedience, it proueth to him but a decaying sweetnesse. Nei­ther yet doth this any whit proue the will of God to be changea­ble, though after his mercy disclosed he doth withdraw it from them: for they relie onely and stay themselues vpon the present mercy not seeking further: euen as Esau, Gen. 25 34. who so he might pre­sently haue to fill his belly, cared not for his birth-right: where­as the elect ground themselues vpon Gods mercy in all maner of tempests, and doe gather together as many remembrances of it as they can, in any of their afflictions: after the example of Dauid, who (1. Sam. 17.37.) armeth himselfe against Goliah, vp­on the remembrance of the Lords mercy formerly shewed him, in deliuering him out of the paw of the Lion, and of the Beate. Neither yet doth the spirit of God at all deceiue the reprobate: for the Lord did not so extend his mercy as to take them to bee his, and keepe them as his; but did cast that seed into them to make them without excuse, and to double their damnation,Mark. 4.5.6. in that they loued darknesse more than light, so as for their ingrati­tude it was taken away.

2 Now for the second difference, which is betweene the elect and the reprobate, which is discerned by the working of this spirit: it is to be obserued, that it worketh more effectually in the elect than in the reprobate: for the grace offered them doth but puffe them vp with a dexterie of wit, and volubility of speech, that they can conceiue and speake something of the Lord, as the Pharisees could in Christ his time: but this grace worketh farre otherwise in the elect, and by no comparison: for the Lord doth not onely enlighten the iudgement of his chosen to make them know his Gospell, but changeth also their affe­ctions, to make them worke foorth their saluation with feare and trembling. And as it is Ezechiel 18.31. they shall haue a new heart giuen them, to walke in the commandements of the Lord: and as Danià speaketh, Psal. 40.6.7.8. they haue a new song put into their mouths, and the Lord hath so prepared their eares as they can say: Here I am O Lord, I desire to doe thy will, for thy law is written in my heart. And they bee such of whom [Page 232] Esay 50.5. saith, the Lord hath opened their eares, therefore they are not rebellious. But otherwise it is with the hypocrites: for though their eares be opened, yet they are rebellious; and though the word of God be in their stomackes, yet like dogges they cast it vp againe, and doe not shew themselues pliable to the grace of God.

2 He walketh thorow drie places. This is the second part spoken of at first, namely, that when Satan is gone out of a man he hath a restlesse kind of desire, & euery place is to him as a wildernesse, vnlesse he may returne whence he came, for he walketh through drie places, that is, his operation and power being interrupted in that man, all other places are as irkesome and vnpleasant.

Out of this generally obserue, that whether Sathan be really cast out, or onely so dispossessed as the power of his subtill illu­sion is made lesse, that is, whether the iudgement be onely en­lightned, or with the light of iudgement the affections be also changed, which is the effectuall casting out, it doth so prouoke Satan, & distemper him, as he will assault that man more fiercely than he did before in his time of ignorance. And if he be cast out by a true enlightning, then he is more busie than with hypoc [...]i [...] for being Sathan, that is an enemy, he is an enemy to God, be­cause he disthronized and threw him out of heauen, and he doth therefore most oppose himselfe against Gods children, because he cannot assault the person of God: and yet we see how hee as­saied it to God in the flesh, Luk. 4.2. Againe, as hee is an enemie to God, so he is said to be the Prince of the world, and therefore would draw all to be vnder his seepter:Ioh. 16.11. and he can finde no rest in a Papist nor in an Atheist, for he knoweth there is a canker al­readie growen vpon their consciences, which onely must be sea­red by the hot iron of the Lords wrath,1. Tim. 4.2. for they are already so hardned in prophanesse, and so rooted in the obstinacie of their errour, that he is sure enough of them. But his labour and rage is to assault professors, such as haue a true knowledge of the true God, and especially such as beare true affections toward God, and whom hee seeth to yeeld obedience to the Gospell of Christ. A liuely example and figure of this we haue in Pharaoh, who while the children of Israel (Exod. 5.7.) continued in [Page 233]Egypt, onely oppressed them with heauy burdens, but then most fiercely and deadly pursued them when they were gone out of Egypt. Euen so let euery of vs assure our selues, that the further wee be from the regiment and dominion of Sathan, and the more excellent seruants of God we be, the more will Satan buffet vs and vexe vs. This is that Christ forewarned Peter of, saying, that Sathan desired to winnow him like Wheate.Luk. 22.31. And why him aboue the rest of the Disciples? First, because he was one whom Iesus loued: secondly, on the confession of whose faith hee said hee would build his Church. And this is the condition of all true Christians, that when Sathan is effectually to be cast out and distodged, it cannot be but by violence, for he will not onely winnow vs that we shall feele the fanne to grate vs, but euen the flaile to bruise vs. Example whereof we haue in the dumbe man in the Gospell,Mark. 9.18. who before Sathan would leane his fort and habitation, was so tormented, that he fomed, raged, and was euen rent in peeces: so as hee is not to bee encoun­tred with a false alarme, or with one hand; but in this combat betweene vs and him we must prepare our selues to great temp­tations, and carie Iob before vs as our patterne,Iob 1.7. in the subuer­sion of whose faith and constancie in the loue of God the di­uel tooke more delight, than in compassing the whole earth; yet was he faithfull to the end, whereby he obtained the crowne of life.

Further, obserue hence the wisedome and policie of Sathan, that his purpose is alwaies to be some where, yea and hee fore­seeth his future place before he will leaue his former habitation: as Math. 8.32. he would not go out of the men whom hee pos­sessed before hee had libertie to goe into the swine, and would bee in them rather than no where. For Sathan being by na­ture a destroier, seeketh oftentimes by the losse of goods and substance to draw mens faith and feare from God, as hee as­saied in Iob, chapter. 1. vers. 15.16.17. by his oxen taken by the Shabeans, by his sheepe deuoured with fire, and by his Camels led away by the Caldeans, to driue him to impatiencie against God. But yet because the shaking of a mans estate in sub­stance pierceth not the soule so deepely, not withdraweth [Page 234]not the heart so swiftly from God, as the sinne and corruption seated in himselfe, therefore his trauell is to keepe the cup foule within, and to haue still some foule blood lurking in our veines which in time may breake forth to some distemper: not but that thou must expect when thou art called to feele thy sinnes, and hast withall this grace to see some comfort of Gods mercy, to bee so haled and pulled betweene these two, as thou shalt haue many perplexed feares, many troublesome garboiles, and infinit great temptations when sinne is to be cast out of thee: and see­ing so many difficulties thou shalt stand appalled to be restrained from the loose custome of thy former sinnes. But as the siege is great which is against thee, so must thy encounter and resi­stance be fierce against him, and not done percunctorily or slow­lie as the sluggard riseth in the morning, Prouerb. 6.10. with a little raising of his head, and folding of his hands to sleepe a­gaine; thinking that if thou beest not so euill in thy life, nor so malicious in thy heart against God as others, that then thou art good enough, and hast sufficiently profited in the schoole of Christ: for thy luke-warmth in religion is lothsome to the Lord, Reu. 3.14. and a strong stirrop for Sathan to get vp to thy soule againe. And therefore consider, and thou shalt find whether he bee truely or hypocritically cast out of thee, consider whether thou feele not foule and grosse temptations to beset thee: for if Sathan labor not mightily in this, thou art not called: for if thou be a despiser of the word, or nourishest any such enormous fault as seemeth sweet to thy taste, Sathan hath thee at commande­ment; what needeth he tempt thee when thou temptest thy selfe? Not that he that falleth into temptations and fulfilleth them is the best Christian, but hee that hath no tubbes set in his way to stumble at, and findeth euery thing plaine and easie, may know he liueth in the broade way that leadeth not to heauen:Math. 7.13. for hee that is most vexed, and hath felt most suggestions, and yet hath resisted them, may assure himselfe that Sathan is cast out: for flesh and bloud cannot bee cured but by temptations, as Paul witnesseth of the Churches of Macedon, 2. Corinthians 8.2. whose ioy abounded in their great triall of affliction. And as the same Apostle testifieth of himselfe, 2. Corinthians 12.7. [Page 235]lest he should be exalted aboue measure, the messenger of Satan was sent to buffet him: which though Satan doth it of malice, yet the Lord doth it to humble vs: for if he should at once cast Satan out of vs, then the wild beasts of pride and of not feeling the in­firmities of our brethren, would deuoure vs: euen as Deut. 7.22. the Canaanites were rooted out but by little and little from a­mong the Israelites, lest the beasts of the field should haue in­creased vpon them.

3 I will returne, &c. and when he commeth he findeth, &c. This is the third point, set downe in this parable that setteth foorth the enlightning of hypocrites to their most iust condemnation, namely the meanes and the fit occasion Sathan espieth to sur­prise againe that man out of whom he was cast. There be two set down here, the first swept, the second garnished, and the third is supplied, Mat. 12.44. He findeth him empty, that is, void of the graces of God, and fitter to receiue Sathan after his enlightning then he was before. It is a metaphor or translated speech taken from trauellers or guests, that desire to be entertained with clen­linesse. For so it is with Satan, that when thou art filled with all bitternesse, gall of heart and hypocrisie, then art thou a clean ha­bitation for him, and the fuller of sinnes the fairer and fitter; not that Sathan doth delight in cleanlinesse, but that thou art to him most neate and handsome when there is in thee the superfluitie of all wickednesse, and when thou art become a most excellent and perfect hypocrite, as th [...] thou canst pray at Church & cou­sin at home, pretend kindnesse to thy brother, and yet eat him thorow with vsury, the sweeter dwelling is there for Sathan in thee.

Hence let vs obserue for our comfort, that this cannot bee meant of the true children of God: for it is impossible that Sa­than can find the soule of a Christian empty, that is, depriued and void of the whole grace of God. For an abatement of the spirit of God must not be taken for an emptinesse, as Ephes. 4.30. it is said the spirit may be grieued: and 1. Thess. 5.19. it is said, it may be quenched, and many of the graces of God in his chil­dren may be empty, that is, there may bee no feeling of them for a time: but the chosen of God cannot cleane fall away, [Page 236]not the image of God be cleane defaced in them, for then could they not be brought home againe, vnlesse Christ should suffer againe, which cannot be, Heb. 10.10. Againe, in the greatest sins when men haue deserued the greatest punishments, yet we pre­sume they haue some of the good spirit in them, as Paul did of the incestuous person, 1. Cor. 5.5. whom he willed to be sepa­rated for a time that his flesh might be tamed; which sheweth the Apostle had some hope, he had the spirit: for if all in him had beene flesh, then should he not haue beene excommunicate by the censures of the Church, but wholly cut off from the Church, and accursed. Dauid, Psal. 51. praieth to haue a cleane heart created in him, vers. 10.11. not to haue it taken away, which shewes he felt it, therefore hee praieth not there for the holy Ghost simply, but for some graces of the holy Ghost, as for a stable spirit that he fall not againe, for that grace he had not before; and after he praieth, Lord giue me peace, so as hee had not the peace of conscience before: and when he saith, Take not thy spirit from me, that is, though his sinne had de­serued it: euen as wee praie, Lord be not farre from vs, not that the Lord is at any time absent from his Saints, but that wee feele it not at that time so comfortablie as wee desire: so Da­uid praieth, Lord giue me a free spirit, that is, that hee might praie more seruently then he did before; for except he had had indeed the heat of the spirit, it is impossible hee should haue yeelded obedience to the chasti [...]ment of God: or for Peter to haue wept in his heart at the rebuke of Christ, except hee had some seedes of the spirit of God in him.Mat. 26.75. Howbeit we may not be drawne by this to presumption, to thinke it maketh no matter how wee liue; for as the children of God haue the in­uisible marke of the earnest of the spirit, so must they also beare the visible marke of zealous profession and honest conuersation. For if wee doe not cherish the spirit of God by good emploiment and spirituall gaine, that wee grow from faith to faith, it is a signe that the spirit of trueth is not in vs: so that we must not flatter our selues because there cannot bee indeed an emptinesse, but with Saint Peter (2. Peter 1.5.) we must ioine vertue with faith, and with vertue knowledge, and [Page 237]with knowledge temperance, &c. For if we stay at the first staire we shall neuer be able to ascend to the Saints of God; and if growth and increase be not in vs, we are but idle and vnfruit­full in the acknowledging of Christ. The reason is, because be­ing elect when wee receiue grace of God, wee receiue withall grace to employ and vse it, that it may abound (alwaies excep­ted the storme and tempest of an afflicted conscience) for that time, for the Lord if he see vs prosper with one grace, hee will giue vs more: and if we thriue not with a graine of faith,Mat. 25 16. he will take all from vs; so as though thou canst praie, yet vnlesse thou canst praie better, with more feruent zeale, and powre out thy soule more fully before the Lord than before, it is nothing: for the first grace to pray onely was but giuen thee as an hypocrite to make thee vnexcusable.

Further obserue hence, that Sathans fittest garniture and best entertainment is hypocrisie, to make thee pretend holinesse when thou intendest nothing but wickednesse; and this hypo­crisie standeth in two things: first, in not doing that which God hath commanded: secondly, in doing it otherwise than God hath commanded. If thou fallest into the first, thou shewest thy selfe rebellious: if thou slip into the second, thou discouerest thy thy selfe against the law of the Eternall? If he tell thee thou shalt not eate of the forbidden tree, thou oughtest not so much as to looke on it, lest the lust of thine eie betray thy heart, and the de­sire of thy heart doe beguile thy taste. If he prescribe thee a rule and a course wherein thou shalt walke, thou must not (as Numb. 22.18.) for a house full of gold go beyond the word of the Lord, to do more or lesse. And therefore if wee will not be hypocrites we must arraie our selues with a contrarie garnishment, casting downe (as 2. Cor. 10.5.) euery thing that is exalted against the knowledge of God, and bringing into captiuitie euery thought to the obedience of Christ. For as Satan delighteth to haue his house garnished, and the fuller of sinnes thou art the fitter for him: as that if the cup be full of extortion, if it be faire without Mat. 23.25. he makes thee thinke thy selfe a great Scribe. So also there is a furniture the Lord delights in, namely sanctification: [Page 238]and (as 2. Cor. 7.1.) to keep our soules clean: for since Sathan [...] needs be doing, and willingly contenteth not himselfe to get the borders, but hee will assay to take the arch city, wee that are the children of God must keepe him occupied in some out-house or outward member at the most, and aboue all striue to shut him out of the bed-chamber, and from ruling in the heart, bearing a religious care to follow the waies of God, and to be garnished in humility to receiue the riches of the Lords graces, not excepting against any thing the Lord willeth, but shewing our selues refor­mable to all.

He taketh seuen other spirits worse, &c.

4 As Sathan at his returne findeth the field well growen, and the heart of that man fuller of sinnes than before, so the fourth thing followeth, namely, what meanes he vseth not to be turned out againe, hee bringeth seuen spirits worse than himselfe: by this meanes so to rampire this his fortresse, as to make it his con­tinuall mansion;Mat. 23.15. not to make him two fold worse as Proselites, but seuen times worse like Diuels. Wherein obserue, that God in iustice is prouoked to reuenge himselfe vpon ingratitude for his graces, according to the proportion of the grace that was offered; so as Sathan vpon the contempt of the grace giuen, shal preuaile more than before: which the Lord doth as a iust reuen­ger of sinne: for Sathan is chained, that without his permission he can do nothing; and the Lord is alway present vel per gratiam vel per vindictam, either by grace to preuent thy sinne, or by re­uenge to punish it: and therefore thou that hast spurned at the riches of the Lords mercy, that hast thought Manna to be loth­some, and syncerity in religion to be burdensome, the Lord shall so punish thee, that the sinnes past shall be the punishments of sinnes to come, and the deserts of punishments that are to come. For if wee thinke not the hearing of the word and receiuing of the Sacraments to be speciall meanes to bring in Sathan, looke Luk. 13.26. and it will make vs take heed, whether we come to them of conscience or of custome: for Christ may teach in our streets, and wee may eat and drinke in his presence, and yet not know vs to bee his: for it is said. To him that hath profited shall more grace bee giuen; but if thou hast onely heard, that grace [Page] [...] hast shalt thou be spoiled of.Heb. 6.7. And it fareth with the [...] as with the raine, that neuer falles vpon the ground, but if maketh the earth more barren or more fruitfull: so the word of God neuer returneth in vaine, but euery man is made thereby either to sauour damnation or saluation,2. Cor. [...].26. as Saint Paul speaketh. Euen so it is also of the Sacrament: for though Christ was kinde in giuing the soppe to a traitor, yet wee see (Iohn 13.2.) that after the soppe giuen, Sathan entred into Iudas. For the more famili­ar and the better acquainted wee are with the best of Gods gra­ces, the more shall our paine and torment bee for our prophane vse of them.

Secondly, in that it is said, Seuen spirits woorse, wee must vn­derstand a verie forcible seducing and great power of Sathan: for heere is put a certaine number of an incertaine, seuen spirits, that is, an infinite number of enormous sins, expressed in diuers places of the Scripture, as Acts 5.3. it is said, Sathan had filled Ananias heart, that he should lie vnto the holy Ghost: and Act. 8.23. of Simon Magus, that he was in the gall of bitternesse, and in the bond of iniquitie: and Act. 13.8. of Elymas the sorcerer, such an enemie of righteousnesse, as the least occasion will moue him to sinne: and hauing (as Eph. 4.19.) their hearts past feeling, haue giuen themselues to all wantonnesse: and such as (Reuel. 22.11.) being filthie, will be more filthie. Now if any should ex­postulate and question, why the Lord will suffer this, where hee once bestowed his graces: wee answer,Mat. 2. if the Lord do gather where he sowed not; if he take away the talent for not vsing it to gaine, by a spirituall trafficke, then what shall his case bee, that casteth the pearles of his graces to swine? Againe, as Rom. 1.20. the Lord did iustly condemne them, that onely had the law written in their hearts, and had no other spectacle than the booke of heauen and earth, and thereby did see his power and iustice in administring these inferior things which hee had crea­ted: if I say, (as vers. 24.) he gaue them vp into a reprobate sense, what shall become of those that haue the booke of the Gospell, and haue acknowledged the Lord, and yet haue troden him vn­der foot, but that they be giuen vp into a triple reprobate sense, since the Gentiles were cast away onely for despising him in [Page]his creatures, and yet we despise him in his Christ?

Further, in that it is said, Seuen spirits woorse: obserue, th [...] there is a difference of sinnes, sinners, and punishments: for it is said, they be woorse, yet the first was said to be vncleane: which we note, not that wee should learne to extenuate any sinne: for thought idle words be but an vncleane spirit in respect of whoor­dome which is worse, yet shalt thou be iudged for them aswell as for this. In Mat. 5.22. there is a difference of sinnes and pu­nishments set downe, whosoeuer is angry with his brother vn­aduisedly shall be culpable of iudgement: but he that saith Ra­ca, shall be woorthy to bee punished by a Councell: but who so shall say, Foole, shall be worthy to be punished with hell fire. So as we see, though some sinnes be more sharply punished than others, yet the least is culpable of iudgement. So Dauid, (Psal. 1.1.) pronounceth blessednesse to him, that, first, hath not wal­ked: secondly, that stands not: thirdly, that sits not in the sea [...] of the scornefull, that is, hath a resolute purpose to despise the spirit of grace, harder shall it be for him than for the other: and as the Apostle Saint Iude v. 7. harder for them than for Sodome, and yet they be in hell. For as all haue not the same spirit of grace in like measure: so is it of the vncleane spirit which raigneth more in some than in others. Withall obserue the speech of S. Paul, Eph. 4.30. who after warning giuen not to grieue the spi­rit, setteth downe how one sinne increaseth another: as first, let there be no bitternesse: secondly, a degree further, a heating of the blood by anger: thirdly, wrath, more then anger, that is, into a further distemper: fourthly, loud speaking, that is, crab­bednesse or brawling: fiftly, blasphemy, standering, backbiting, and open reuiling: sixtly, malice, when a man will keepe it in his heart. And all these by degrees do grieue the spirit, let vs not therefore yeeld a little to the course of the waters, lest some streame carrie vs away.

Lastly, since we see what is in an hypocrite, that is, seuen spirits woorse, an infinit number of enormous and notorious sinnes: exa­mine thy heart whether thou hast contrary affections to an hypo­crite, or is assure thy selfe thou art one too. For the Lord setteth downe their sins for vs to take heed by: and their punishments [Page 241]for our example. As they then haue seuen woorse spirits, so must thou labor to haue seuen better spirits: for if thou do not increase in zeale, in thankfulnesse, and in humility, nor hast greater grace now, than thou hadst when thou first began to beleeue, thou art not the Lords: for if thou wert, hee would haue multiplied his mercie vpon thee, as hee doth his iustice in sending seuen woorse spirits to them that despised him. And this is proued, Matth. 25.28. the talent that was taken away, was not giuen to him that had fiue, but to him that had ten talents; so as to him that hath shall more be giuen, and the more we haue, the more delight will the Lord take to load vs: as vers. 29. To him that hath shall be giuen, and he shall haue abundance. Wherefore com­mend me to thy conscience by this token, if the grace of God be not increased, in the end it will be taken away: which is prooued Reuel. 22.11. He that is righteous must be more righteous: the rea­son is rendred by Saint Ioh. 1.4 4. Because he that is in vs, is stron­ger than hee that is in the world. Why then as they grow dailie more wicked, so must wee grow more godly, the rather because hee that hath the seuen candlestickes, that is, Christ, that hath the fulnesse, and is the distributer of all the graces of God, will giue liberally to vs, whom he hath vouchsafed the name of bre­thren.

So the last state of that man, &c.

This is the fift point spoken of at the first: how Satan whom hee first trained on in hypocrisie, neuer leaueth till hee hath brought him to confusion. Answerabale to that, 2. Peter 2.20. If they be tangled againe, and ouercome of the filthinesse from which they were at first escaped, the latter end is woorse with them than the beginning. And this is true, whether we respect this life or the life to come: for first, while they carried a face and countenance of religion, they were wrapped vp in the generall praiers of the Church: but when the maske of hypocrisie is ta­ken from them, and their leprosie appeareth, they are singled out as the enemies of God, and his iudgements hastned vpon them at the intreatie of his seruants. Secondly while they liued in their hypocrisie, they were quiet within themselues, and they had good hope the night wold neuer haue come: but when they de­part [Page 242]in the open contempt and hardnesse of heart, then they find their consciences open to condemne them, and hell gates open to let them in. Thirdly, their end shall be worst at the last iudge­ment, when the least part of the Lords wrath shall be bigger than all the torments they felt before, when his iron rod shall bruise them, and they shall be beaten with woorse than Scorpi­ons. But now with the godly shall it fare otherwise, whose end shall be better than their beginning, whether wee measure the blessings they haue heere, or which shall be reuealed to them hereafter, as Ioh 42.10.12. when the Lord had turned away the captiuitie of Iob, hee blessed his last daies more than the first, and gaue him (as the text speaketh) twise so much as he had in outward things, and when he died full of yeeres, he gaue him ioies without comparison, with­out measure, and with­out end.

THe Apostle beginneth this chapter with a con­clusion full of all comfort, depending vpon his former treatise and disputation: for before he shewed what our estate was in the marriage with our first husband, which was the (flesh,) name­ly that while we liue at the becke and comman­dement of our corruption, and can no sooner haue a motion to sinne, beating as it were in our pulse, but wee bend our desires and consent to encourage it to the fruit of actuall sinne; that all this while so long as we giue wine, as it were, to strengthen sinne in the conception, wee are no better then in the state of damnation. But when being diuorced from the flesh, wee are by the power of the spirit vnited vnto Christ; which not onely keepeth vs from that bondage of sinning whereto wee were at first enthralled, and vnder which wee were so forceably held as we were constrained to sinne by violence, but also so killeth that muenomed flesh of ours, that there is as it were a new creation in vs, the strength of Christ dispossessing and disarming the strength of sinnefull flesh, and wee are so changed both in the outward and inward man as all is become fresh and new, our thoughts, our wils, our affections, our endeuours seruing and performig their duties to God in the newnesse of the spirit, not in the oldnesse of the letter: then when Christ hath thus sancti­fied vs, and wee liue sanctifiedly in him; when his spirit hath ri­fled the corrupted corners of our hearts, and planted the flowers of grace where before grew the weedes of concupiscence; then [Page 392]neither is there any hell to swallow vs, nor any feare of condem­nation to torment vs, nor any sinne so to presse vs downe, but with the wound we receiue the cure, nay before wee are smitten wee haue our Sauiour Christ our most approued Physitian and salue, who when we are left more then halfe dead by the sting of sinne, like the mercifull Samaritan doth lay vs in his owne breast & bosome,Luk. 10.34. powreth the oile of his owne blood into our wounds, and deliuereth vs ouer to be cherished, preserued and guided by his owne spirit.

This verse standeth on three parts: first a description of the persons that are and shalbe preserued from damnation, set downe indefinitly, yet restrained to a particular: all those, and those on­ly and alone that are in Christ, and no other. Secondly, by what meanes this preseruation from hell is wrought; namely by our being in Christ, not by our being neere Christ. Thirdly, to take away the strife which commonly is in the world, because (for­footh) all will be Christs, he setteth downe a visible badge wher­by to discerne whether we be truly married to Christ or no. For if we rather desire the flesh pots of Egypt, then the Manna in the wildernesse, and being drawen a little from the custome of sinne by the impulsion of the spirit, wee make more haste to returne backe to our vomit, then to follow hard toward the marke, for the price of the high calling of God in Christ, then is not Christ in vs nor wee in him, and being out of him there is nothing but condemnation,Phil. 3.14. and we are alreadie in the iawes of the Lion.

Out of the first, obserue, that saluation is not appointed for all men; for all pertaine not vnto Christ, as himselfe saith, Luk. 12.32. mine is a little flocke, and Iohn 10.26. those that beleeue not, are not of Christs sheepe, but those that be his, heare his voice; putting a difference betweene beleeuers and those that are in truth no better than Infidels; which is more liuely expres­sed by the reward, verse 28. I giue them (that is, my sheepe) eter­nall life, and they perish not. What becommeth then of the other? They are, as Iude 6. reserued vnder darknesse vnto the iudgement of the great day, and the cup of vengeance and con­demnation cannot passe by them, because the wrath of God was neuer satisfied for them: so much also is signified by Christ, [Page 393] Mat. 7.13.14. There be two waies in the world fitting with the two fold condition of men, the one strait and narrow, the o­ther wide and broad, those that in this life loue not to be pinch­ed and crouded, but to haue their walkes easie and their roomes large, their feete leadeth them to destruction; and of this kinde (saith hee) there be many. Let vs not therefore vainely nozzle our selues in this opinion, that heauen shal hold vs all, for Christ, as Iohn 10.9. is that straite dore by which wee must enter; and though goates may heere feede with sheepe, and tares may grow vp with corne, yet when we come to the fold and to the harnest, our shepheard knoweth who are his, and giues them onely en­trance, and our Lord who is the husbandman gathereth only the graine, and scattereth the chaffe as before the wind; for condem­nation is the inheritance of all such as haue not Christ for their head, and he is head to none that haue not their life from him, and none liue in him but they that are ruled by him, and hee ru­leth none but by the scepter of his word, within the reach where­of few desire to be drawen, but all almost doe seeke how to slip the collar, as if the patient should onely dislike that medicine which would rid him of his disease; yet such are most in the world that hate to see Christ in the glasse of his word wherein he is most perfectly to be beholden, and therefore no marnell though con­demnation as a cloud doe couer so many.

Secondly, let vs obserue, and as it were with teares of thankful­nesse acknowledge and reuerence the speciall and spirituall loue of God,Mal. 1.5. that hath so magnified himselfe vpon the borders of vs Christians, that when wrath had ouerspread the earth, and the curse of God for disobedience had runne through the end of the world, and that we were besmeared and misshapen with sinne as vgly as the Ethiopian, and condemnation as due to vs as to them that alreadie hang in hell, yet hath the Lord preserued vs, not from a bodily death, as Exod. 1.17. the midwines did the yong Israelites, but from the spirituall fire of hell which should haue tormented our soules, and this meerely through Christ that lo­ [...]eth vs; for though the first and originall cause of our saluation hee the loue of God, yet this is conueied to vs through his sonne, the Lord being as tender to vs as a father is to his childe, [Page 394]onely through the obedience of that child and Sonne of his, the Lord Iesus: and therefore most fitly hath the Apostle deliuered heere this bridge of condemnation to bee broken downe, that wee haue now no passage to hell, through the forme and vertue of our liuing and being in Christ: for there being but two impe­diments to our saluation, first, the destroying of Satans power in vs through sinne, secondly, the appeasing of Gods anger to­wards vs for sinne, Christ hath remoued both these: First, in breaking the Serpents head, Gen. 3.15. and himselfe possessing the hold which Satan kept, namely the Temples of our bodies: And secondly, in treading the wine-presse of the wrath of God, Reue. 14.19. that what possibly could in iustice be exacted of vs, that himselfe paied in his owne body and person, suffering for the time the paines and pangs of hell: therefore there can no condemnation remaine for vs, our debt being already paied to the vtmost farthing; which ought to stirre vp our hearts to the praise and thankfulnesse of so good a God, that passing by thou­sands that lay polluted in their blood no worse then wee, hash thus gratiously visited and receiued vs to mercy.

For the second, which is the meanes whereby we are fenced and freed from this condemnation, namely through Christ, we are to note two things: First, how we are said to be in Christ, and Christ in vs: Secondly, what profit we receaue by this coniuncti­on. For the first, it is such a mystery as mans imperfect wisdome and shallow reach cannot sound the bottome nor come to the depth of it, but shall heereafter better be knowen by our fruition of it, then now it can be by the description of it? howbeit so far as this secret of God is opened vnto vs in the booke of God, so farre may we seeke, and no further. Now this vnion betweene Christ and vs is expressed in the Scripture two waies: first, plain­lie: secondly, by way of comparison: the first is set foorth by Christ himselfe the master of all truth: First as a thing to be felt and discerned euen in this life, as Ioh. 14.20. At that day (saith he) shall ye know that I am in my father, and you in me, and I in you; that is, though yee shall lose the comfort of my presence bodily, yet I will leaue you such a spirituall pledge of our con­iunction, namely my spirit, as you shall know and perceiue I am [Page 395]onely absent from you in the flesh, but am still with you to aide and succour you: secondly, it is plainely set foorth as a thing to bee perfectly inioyed in the life to come, as Ioh. 17.23. where Christ maketh it part of his praier for all beleeuers, That as thou, O father, art in me and I in thee, so they may be also one in vs, I in them and thou in me, that they may be made perfect in one; which places proue the vndoubted truth of this point, that Christ and we are ioyned together, for otherwise it had not stood with Gods iustice to haue punished Christ in our flesh, nor to haue ac­cepted our obedience in Christs person, if wee had not beene in him and he in vs; for it was not possible for the flesh of man so wilfully sinnig against the expresse commandement of his maker, to haue approched vnto God, without the suffering and crucify­ing of the flesh of man in Christ Iesus; neither had this punish­ment sufficed, had not Christ in our flesh by his obedience re­compensed our breach of this law of God. And yet because this is the anchor of our hope, the ground of our faith, and the secu­rity of our happinesse heereafter, the spirit doth more neerely bond it selfe to our capacitie, teaching vs this heauenly mystery by seuen earthly comparisons: First, Rom. 13.14. It is Saint Pauls precept to put on the Lord Iesus Christ; wherein he compareth Christ to garment; which hath two properties, first to couer our nakednesse, secondly to keepe vs warme; thus as we put on our apparell to couer the shame and to hide the nakednesse of our bodies, so wee should put on the robes of Christs righteousnesse to couer the deformity of our sinfull soules: and as by our gar­ments our heat is kept within the body, whereby our life is pre­serued; so by our putting on of Christ we that otherwise should be frozen in our dregges receiue a spirituall warmth, wherby the life of our soules is kept in and maintained: and as while our gar­ments are on vs wee are said to bee in our clothes, but being cast from vs wee are euen ashamed of our selues and vnquiet till we haue got some other couering of place to hide vs in; so while we are couered with Christ we are said to be in Christ; but if we lay him aside, then are we laid open to the shame of the world, to the age of Satan, to the tyranny of sinne, and to the wrath of God. Hence arise many fruitfull meditations for our particular instru­ction. [Page 396]First, that we thinke it a matter of more necessitie to be clothed with Christ then with our carthly garments, and that we are neuer fully apparelled till wee haue put him on. For by how much the soule is of more value then the body, so much ought our care to be increased rather for the furnishing of the one then of the other, in this respect also that the soule is the de­fence of the bodie, that if we be sound and sincere within and haue spiritual heat at the heart, there are no outward discomforts of pouerty, reproch or persecution that can at all dismay vs. This Dauid hath taught vs out of his owne experience, 1. Sam. 17.38.45. who went against Goliah, not in the kings raiment, though that was offered him, but clothed himselfe with armour of bet­ter proofe, the name of the Lord of Hosts, who closed his enemy in his hand of farre greater strength than himselfe. Naie to per­swade and prouoke vs vnto this, wee haue example euen in the time of Christ, Matt. 14.36. that as manie as touched but the hem of his garment were made whole of bodily diseases; and if there were such vertue in his apparell, how much more strength and power is there in himselfe to cure all spirituall diseases of the soule, and to keepe the body from sicknesse also, vnlesse by sick­nesse and infirmitie we shall thriue and prosper toward God? Se­condly, when thou puttest on Christ be sure thou wearest him as thine vppermost garment both on thy body and on thy minde; for that that is aboue the rest, is best seene, and let the world thinke of thee as it will, it shall be thy true glorie to haue Christ seene in thy attire, that thou goest comely and not vainely and garishly; to haue him seene in thy speech, that it be not wanton and blasphemous, but such as may giue grace to the hearers and tend to edifying; to haue him seene in thy behauiour and in all the actions of thy life, that others by thy light may bee drawen out of darknesse, & that glory may bee giuen to thy father which is in heauen; for if thou shalt think to weare Christ, as we say next the skinne, and shalt put any garments ouer him, thou deceiuest thine owne soule, and couerest thy selfe but with the lusts of the flesh and the pride of life which will lead thee to destruction, for as Paul saith Col. 3.9.10. wee must put off the old man with his works, and put on the new which is renewed in knowledge after [Page 397]the image of him that created him. Thirdly, when thou puttest on Christ thou must take heed thou puttest him not vpon thy head, or vpon thy hands, or vpon any one part of thy body, but he must be so put on as hee couer thy whole body from the head to the foote, for if the diuell finde any part vncouered hee will possesse that, therefore S. Paul Ephes. 6.11. bids vs put on the whole armour of God, that wee may be complet souldiers, for if we be vnarmed in any part we may receiue a wound in that part, which may be dangerous to the whole body; so as if wee weare Christ onely in our mouthes that wee can talke religiously, and haue him not in our feete to keepe vs from running astraie to wickednesse, or haue him onely in our thoughts and not in our actions, or in some of our actions and not in all, then are wee not couered with Christ at all, for saith the Apostle Ephes. 4.15. wee must in all things (not in some) grow vp into him which is the head, that is Christ. Fourthly, when thou hast once put on Christ thou must neuer lay him aside nor put him off againe, for he is a garment that neuer weareth, he is yesterday, to day, and the same for euer, and his yeares shall not faile, Hebr. 1.12. thou hast the same need of him and vse of him in the night as in the day, in thy rest as in thy labour, in thy health to prosper thee, as in thy sicknesse to comfort thee, in temptations to strengthen thee, as in peace of conscience to secure thee, for there being no time free wherin we are not subiect to fal, we can at no time want his grace which must be our stay and sufficiencie:2. Cor. 12.9. Peter may well teach vs the vse of this lesson by the danger himselfe was in, Matt. 26.70. by shaking off this garment in the high priests hall, for he would needs before them all denie, & double it by an oth, that he knew not Christ: so as if Christ in mercy had not stucke close to him, and kept himselfe on, Luk. 22.61. by turning backe and looking on him, wee see how euen in a chase and when there was no emi­nent persecution ouer him, Peter had cast him aside as if hee had neuer receiued any former good by him; which must make vs feare and tremble to giue such a guest no better en [...]tainement, and such a garment no safer keeping, since onely in the robes of Christ wee receiue our blessing, and for his sake alone are be­loued.

The second comparison is, 2. Cor. 13.5. Know yee not that Christ is in you, or dwelleth in you, except yee be reprobates? Where Christ is compared to our dwelling houses, that as wee dwell and abide in them, so doth Christ by his spirit dwell and abide in vs. And 1. Cor. 6.19. Your body is the Temple of the holy Ghost which is in you, which ye haue of God. And 1. Cor. 3.16. ye are the Temple of God, and the spirit of God dwelleth in you. And 2. Cor. 6.16. Ye are the Temple of the liuing God, as God hath said, I will dwell among you and walke there. And Iohn 14.23. If any man loue me, he will keepe my word; and my father will loue him, and we will come vnto him and dwell with him. By which places appeareth, how these earthen vessels of our bodies are honoured by being the habitation of God and of Christ:Ephe. 2.22. that as by the former comparison wee are said to bee in Christ by putting him on vs, so by this Christ is said to bee in vs by his dwelling and abiding with vs. Out of which wee must learne, first, to keepe our selues vnspotted of the world, because we are to entertaine so great a Prince as the Lord Iesus: for if we thinke all our labour too little to cleanse & beautifie that roome wherein the Kings of the earth shall sit,1. Cor. 6.20. who are taken out of the same lumpe our selues are; how much more must wee striue to haue all our members kept chast and sanctified, which are as it were so many seueral roomes for him who by his heauenly gene­ration is the Sonne of God,Esay 9.6. the fathers Counseller, and the Prince of peace? Secondly, by this dwelling of Christ with vs we are assured that wee are his, for no man will willingly dwell in a house whereof he is not owner, especially the heire of the whole world whom the heauen of heauens is not able to contain, would not set vp his throne and seat in our soules if he did not delight in vs, neither could hee take any pleasure to lodge with vs if wee were not his; which may be our vndoubted comfort, that Christ possessing the fort and castle of our bodies, it is not possible for Satan either by deceitfull policy to surprise vs, or by his fiery darts to sti [...]s, or by his subtile illusions to ensnare vs, or by his bitter and cruell inuasions to vanquish vs; for, as Ioh. 10.28. we are the sheepe of his pasture, and none can plucke vs out of his hands.

The third comparison is in 1. Peter 2.4. where Christ and his members are resembled to a building, for as a building can­not be firme and sure except it be built vpon a strong foundati­on, no more can we stand one minute, if we be not built vpon Christ: and as the foundation and the rest of the worke make but one building, so is it betwixt Christ and vs, he being the chiefe corner stone elect and pretious, & we being liuely stones whereby wee are made a spirituall house vnto God by Christ. Hence learne first: That all our strength and sufficiency is from God; for if we will be a building of our selues, and lay our foun­dation in our owne righteousnesse, a little sprinkling of persecu­tion will wash vs away, as it did, Mat. 7.26. wash away the house that was so foolishly built vpon the sands: but in Christ alone we liue, mooue, and haue our being; it is he that can command the Sea to be as a pauement for Peter to walke on, Matt. 14.29. who at the sight of a winde arising, through weakenesse in himselfe is forced to crie, Master saue me; yea when as his disciples stricken with the feare and force of a storme, challenged him as if he ca­red not though they perished,Luk 8.22. Mark. 4.39. he then being through their prai­ers awaked, rebuked the windes, and commanded the sea to be still, and it was so. Now if Peter that had such strength of faith as that the Church should be built vpon his confession, and the rest of the Disciples that were so continually taught of Christ, felt no power in themselues to resist the feares of the flesh with­out the hand of God, much lesse are we able to set one foote for­ward toward the way of heauen, or to draw one foote backward from the way to sin vnlesse wee lay the foundation on our rocke Christ Iesus, who hath measured the heauens with a span, hold­eth the windes in his fist, and hath sounded the deepes of the earth, that whatsoeuer falleth on him shall be broken, and who­soeuer resisteth him shall be dasht into peeces. Secondly, obserue that we are no further the house of God then we doe build vpon Christ, and that since the foundation and the building make but one worke, our praiers and all our other seruice of God must be offered vp vpon the golden altar, which is Christ:Reu. 8.3. [...]at as Pauls reioicing, Galat. 6.14. was onely in Christ crucified, so may ours be, resting our selues wholly vpon him, and placing our whole [Page 400]contentment in him, for as he is the strength of the building, [...] is hee also the honour of the building, wee being without him a sinfull nation and a people laden with iniquitie, but through him, 1. Pet. 2.9. a chosen generation, an holy nation, and a peo­ple set at libertie, to shew foorth the vertues of him that called vs. Let vs therefore beware we daw be not our selues with vntempe­red mortar bringing in the stubble of mans merit or inuention to make vp this frame, no not so much as to haue any corner in this house, that is, not the least member of our body nor the least power of the soule, to leaue vpon the arme of flesh, or to be sup­ported by the wisedome of vaine man, for this were to settle part of the building vpon a rocke, and the rest vpon the sands, which will ouerthrow all, for the whole man must be built vpon Christ, and he must be the corner stone, to ioine both the bodie and soule, the flesh and the spirit vnto God. For as the gold is neuer said to be purified till all the drosse be seuered from it, so is it not sufficient to haue as it were some of our affections refined and the rest to remaine drossie and polluted, but if we will be wedges of gold for the Lords vse, and vessels of honour for his house. Christ must be in euery part of vs to ioine vs to himselfe that we may be holy euen as he is holy.

The fourth comparison is, Ephes. 1.22.23. where God is said to haue giuen Christ to bee the head to the Church which is his body. In which place Christ is compared to a body, that as the members are knit and vnited to the body, so are all wee as mem­bers ingrafted and incorporate into the body of Christ; and as the members being thus vnited are said to be part of the body, so we being ioined vnto Christ are said to be Christs: and as the heat and life which is in the body, is dispersed and diffused into euery member, euen so the life & the graces which are in Christ are through this coniunction made proper and communicated euen to vs; & as the life in the body cannot be maintained with­out food, no more can the life in the soule bee held and kept in without her feeding on Christ; and as the body hath naturall in­strume [...], as the hands and the mouth to receiue her sustenance, euen so the soule hath her members and instruments, as prater, faith and hearing the word, whereby she receiueth her spirituall [Page 401]nourishment to eternall life. Hence let vs raise this vse. First, that since our bodies are the members of Christ let vs not make them the members of an harlot, 1. Cor. 6.15. but as in the time of our ignorance we vsed them to vncleannesse and to profane­nesse, so now being free from sinne through Christ let vs make them seruants vnto righteousnesse in holinesse, Rom. 6.19. For, as it were an vnnaturall part in the hand to striue to pull out the heart, or in the teeth by tearing the flesh to make the rest of the body deformed; euen so much more vnciuill and beastly is it in vs, to flie vpon the Lord Iesus, and to rend his name in sunder by out othes and blasphemy, and to lend as it were our forces to his enemies that doe inuade his Church, our selues being not onely faint-harted, but false-hearted, to fight for him who fought so many cumbats for vs with Sathan, and wrastled so strongly with the wrath of his father: which otherwise had fallen vpon vs, whereas now in recompence of his grace and fauour towards vs, we should sift as it were our armory to finde out the best weapons of perfection for the defence of him, and of his truth, and should keepe such a continuall harmony in our life, as if our eies were only giuen vs to behold him wounded for our sinnes, and now aduanced for our sakes, our tongues onely lent vs to set foorth his praise, our cares to heare of his godnesse, what he hath wrought for the sonnes of men, our feet to carry vs into his sanctuary, where we may more neerely approch to him in his word. Finally, all the parts of our thoughts, of our affections, of our actions, to be imploied and taken vp wholly to his aduan­tage. Secondly, let vs learne hence that as the life is conueied into the inferiour members from the head, euen so our life is hid in Christ, and wee hold it onely from him: for as the Apostle saith, Ephes. 1.12. without Christ, we are aliants from the com­mon-wealth of Israell, strangers from the couenants of promise, and without God in the world: which must teach vs, not to a­uoid, but rather to embrace those meanes wherein the life of Christ is made manifest in vs, which principally is by our inward worship of God, which is performed foure waies: First, by our obedience to his lawes: Secondly, by our patience in afflicti­ons: Thirdly, by our humility in our giftes: Fourthly, by our [Page 402]affiance in the Lords assistance. All which were performed by our head Christ: for he submitted himselfe to his fathers will, euen to the death of the crosse, he was reuiled, yet answered not againe, as a sheepe before the shearer, so opened hee not his mouth, he taught humility to others, and often humbled him­selfe before his father; he could by praier haue obtained twelue leagions of Angels to rescue him, such confidence he had both in his fathers loue and power; but he knew there was a greater worke to be done, his testament to be sealed with bloud for our redemption; for we were before but rotten and corrupted mem­bers of sinnefull Adam, till by being made one with him we were brought into his maruellous light: therefore as the head hath the gouernement of the members, so let Christ haue the rule and dominion ouer vs, that we may runne when he calleth, stoope when he smiteth, stoppe our mouthes when he afflicteth, debase our selues till he exalteth, and not at all to distrust in his deli­uerance.

Fiftly, this vnion of Christ with vs, is set foorth vnder the estate of marriage, Ephe. 5.30. For we are members of his bo­die, of his flesh, and of his bones. That as there is an insepara­ble bond in marriage betweene a man and his wife, so is there betweene Christ and the Church his spouse; and as the woman was taken out of the side of man while he was a sleepe, so was the Church taken, as it were, out of the side of Christ while he fell a sleepe vpon the Crosse; and as the woman is not married to the goods of the man, nor to his lands, nor to her dowry, but to the man himselfe, and so hath power and interest in his body; so are not we married and ioyned to the gifts and benefits of Christ, but to Christ himselfe; for it is improper to say we are in the gra­ces of Christ, but by our being in Christ we are partakers, and are interessed in all the benefits of Christ; euen as the woman by her marriage is in her husbands goods. Hence obserue, first, that all that are elect are onely flesh of Christs flesh, and none other; for though Adam was in the flesh foure thousand yeeres before him, yet was Christ the lambe, slaine from the beginning; so as by their faith in the vertue of the promised seed, which is Christ; were the Patriarkes and the rest saued, that were before him, as [Page 403] Iohn 8.56. it is said by Christ, Abraham reioiced to see my day, and he saw it. And though Christ was made of our flesh, as Phil. 2.7. He was found in shape as a man, and not we of his, yet this must be vnderstood spiritually and mystically, and not grossely and carnally; for then will the reprobates steppe in and say, that they are of Christs flesh and so challenge saluation: but note, though all men and women are of one flesh, yet betweene man and wife there is a neerer bond, not that the woman is of her husbands flesh only, as she is of all other mens, but that she is al­so in her husbands flesh by reason of the sanctified ordinance of God, and so is she not in the flesh of other men: so fareth it be­tweene Christ and man; all men are of Christs flesh, because he took vpon him the true substance & nature of man, but yet none are in the flesh of Christ, but those that by his spirit are ingrafted into him. This then being a speciall prerogatiue to vs that are elect, let vs labour in our liues to shew foorth the fruits of Christs flesh, that we may shew we are bought from men, by following the lambe whithersoeuer he goeth, by hauing no guile found in our mouthes, nor pollution in our bodies,Reuel. 14.4▪ but keeping our selues pure virgines, and vnspotted, as being the first fruites vnto God. Secondly, obserue that if we will be flesh of Christs flesh, and will be ingrafted into his body that we may die vnto sinne, then must we first consider where Christ is: secondly where our affe­ctions are; if they be heere vpon earth, then doe we seeke Christ on earth, when we know hee is gone into heauen. But from whence hath he deliuered vs? From hell. Then must we take heed we doe not the workes of hell and of darknesse. And then whither hath he brought vs? Where he is, that is in heauen. Then if we will say we are married to him,Ioh. 14.2. and that he was cruci­fied for our sinnes, and hath crucified sinne in vs, and freed vs from sinne, Sathan, and condemnation, let our conuersation be where his body is, for where the dead corse is, thither will the Egles resort, and where the husband is, thither will the wise haste to see him, and to liue with him; so that as Christ died in body, so must we die in spirit, that his spirit may haue his full worke in vs to raise vs vp to heauenly meditations. Thirdly, we must learne, that betwixt the corporall and spirituall marriage [Page 404]there is great difference, for the woman for certain causes may be diuorced from her husband, and he being dead she may as law­fully keepe herselfe a widow as marry againe: but in this our spi­rituall marriage there is neither diuorce nor widowhood, for as soone as we are diuorced from the flesh and the lusts thereof, we must not stay and remaine a widow, but we must presently marry with the spirit of God and the fruites thereof, and he shall remaine our husband for euer. Howbeit we must know we haue no liberty to marry with our second husband the Lord Iesus, vn­till we be deliuerd from the whole body of sinne and the powers thereof, as lust, sensuality, and such like; and the meanes of this our freedome and deliuerance is in the body of Christ; so as vn­lesse the body of Christ hath destroied sinne in our naturall bo­dies we are not conioined vnto him. We must then consider what there is in this bodie of ours, which is a body of sinne, Rom. 6.6. And in this body of ours there are three things: First, con­demnation for sin: Secondly, disobedience by sinning: Thirdly, the corruption of nature which causeth this disobedience. In the second place we must consider, how we are deliuered from these three, and how they be taken from vs. The first, which is our condemnation, is taken away by the satisfaction of Christ for our sinne: the second, which is our disobedience, is taken away by the righteousnesse of Christ, free from sinne; and these things are without vs: but the third, which is, the corruption of our na­ture, is taken away by the powerfull working of Gods spirit within vs; so that except we haue this third thing, the spirit to abolish sinne in vs, we are not yet flesh of his flesh, and so none of his spouse: For, as for Christs satisfaction for condemnation, and his obedience for our rebellion, the very Turkes may hope for their saluation as well as we; therefore it must be the slaying of sinne by the spirit that must assure vs of our coniunction and marriage with Christ: for if corruption remaineth whence sprin­geth disobedience, then there remaineth for this disobedience condemnation, for euery sinne committed by them that are re­generate is as it were the bringing foorth of a bastard vnto God, which we know how much he abhorreth.

Sixtly, this our coniunction with Christ is set foorth Ioh. 15.5. [Page 405]vnder the parable of the vine to which Christ is compared, and we to the branches; for as the branch cannot beare fruit of it selfe vnlesse it grow vp with the stocke, no more can we except we grow vp in Christ; and as the branches receiue sap from the root whereby they fructifie, so we being ingrasted into Christ receiue life from him whereby we are fruitfull in good workes; and as the branches seuered from the body of the tree doe fall away and perish, so if we once wither away and the graces of God decay and wax cold in vs, drinking in the raine and yet not bringing foorth herbes meet for the dresser, then are we neere vnto cursing and our end is to be burned. Out of which learne, that if thou cariest in thy life onely leaues as it were of thy profession,Heb. 6.8. as the figge tree did, that seemed greene a farre off and goodly, and art not fruitfull in thy conuersation to walke as one redeemed out of darknesse, thou art but as a branch broken off, and as a blade that withereth before the time of haruest, for, as Rom. 11.16. If the roote be holy, so are the branches, and if the ground of thy heart be seasoned with the graces of God, it will spring foorth into all thy members.

The Seuenth comparison, is Ioh. 6.56. He that eateth my flesh, and drinketh my bloud, dwelleth in me and I in him. Where Christ is compared to flesh and bloud, which we must not vnderstand of materiall but of spirituall eating, which is comprehended by faith, wrought in vs by the spirit, reuealed to vs by the Sonne of God, deliuered to vs by the word of God, and sealed vnto vs by the Sacraments: Since then our feeding on Christ doth draw such fruit after it, & bring such efficacy with it, let vs labour to meet him in those meanes himselfe hath ordai­ned, namely, in his word and sacraments, the one being the store­house of his promises, the other as it were a patent of confirming them to vs vnder the seales left vs by the King of heauen, that as these infirme bodies of ours cannot be supported without the stafes of bread and drinke, the one to kill the hunger, the other to stanch the thirst, wherewith our natures are assaulted; so we may perswade our selues that our soules for their cherishing and refreshing, doe require the like necessity to be sed with the flesh and bloud of Christ, that we may grow vp perfect men in him, [Page 406]and be freed from the scorching heat of desperation, whereinto we may easily fall through that streame and current of sin where­with we are carried in the whole course of our liues, and from which wee cannot be saued but through the sprinkling of that blood which was shed for vs vpon the Crosse.

Now for the second point, which is, the profit and benefit we receiue by this Coniunction, it is twofold: first, that Christ hath taken our sinnes, and the punishment of our sinnes vpon him; for he being without sinne, was made sinfull for vs, was wounded for our transgressions, and, as 1. Pet. 2.24. bare our sinnes in his body on the tree, that by his stripes we might be healed: secondly, that by his death we are made partakers of his obedience, and the reward of his obedience, which is, eternall life, and of his graces, and the glory for his graces, which is eter­nall glory. Touching the first profit, it is double: First, he tooke our sinnes vpon him: Secondly, the satisfaction of our sinnes, which is death, the first by imputation, the second really and sensibly, for being clothed with our flesh, and appearing in our persons, he became the child of wrath, subiect to the euerlasting curse of God, for so are we all by nature, in which nature of ours he representing vs, became vile before his father in respect of vs. But now for the punishment of sinne vpon him, that was not imaginarie, but true and sensible both in soule and body, so ex­treame as in anguish of spirit he was driuen to crie, My God, my God, why hast thou forsaken me, yea: the death he endured was in it owne kind accursed, as it is written, Deut. 21.23. Cursed is euery one that hangeth on the tree, yea: looke what miseries, what wants, what dangers he did vndergoe and taste of, from his birth to his ascension into heauen, the same he suffered and slept in onely for vs, which cleareth the iustice of God that a righteous man should smart for vs sinners, because we are in him and he in vs: which I vrge the more, that we may see the great price the sonne of God paied for our redemption, to stirre vs vp to a bet­ter and deeper consideration of it, he being the only shepheard that euer gaue his life for his sheepe, the only lambe which being vnspotted in himselfe did euer take vpon him the scabbes and vlcers of the whole flocke, the onely man full of sorrowes and [Page 407]experience of infirmities, whom the world iudged as plagued & smitten of God and humbled, yet was it onely for our iniquities that the chastisement of our peace might be vpon him. Therfore as Esay 53.11. let him see the trauell of his soule, that is, the fruit of his labour, and the efficacy of his death, in the saluation of vs his people. For the other profit it is also double: as first we are made partakers of his graces: secondly, of the glorie for his gra­ces. And this standeth also with the iustice of God, that he be­ing in vs and we in him, God must needs with him giue vs all things also. Now the graces we taste of by this coniunction are twofold, first by imputation, which is his satisfaction for our sinnes, we being starke bankerupts able to pay nothing; and the benefit of his obedience, we being rebellious bastards able to fulfill nothing: secondly, in our selues, but drawen and deriued from Christ the fountaine, as the change of our affections, refor­ming of our iudgements, renuing of our minds, mortification & a sanctified life; and these graces did farre more abound in Christ then euer they did in Adam in his integrity, for he was flesh made [...]t after the image of God, wheras this flesh Christ had the God head dwelling in him bodily, & as Col. 1.18. had in all things the preheminence that we might tast of the fulnes of his graces as far as is fit. And for the second much is the glory for his graces, nam­ly eternall life, of this hee hath also made vs partakers, ye as if he had no other errand to heauen, he saith, Io. 14.32. I go to prepare a place for you in my fathers house. Therfore let vs not say in our hearts, that is, let vs not doubt but assure our selues that as Christ is ascended, so shall we, and it is no presumption to beleeue that the Lord for his Sonnes sake will saue thee: for he hath first gi­uen thee his word and promise, He that beleeueth and repenteth shall be saued, so as if thou canst apply repentance to thy selfe thou maiest challenge him on his word; and secondly, thou hast his oath hee sware to Abraham, that his seed through his faith should be blessed, and this hath Christ sworne againe; A men, Amen, he that beleeueth, is already translated from death to life; shewing the certainty of it by the maner of speech, as if it were already done: and if thou wilt relie vpon neither of the for­mer, he hath thirdly left thee a pawne, that is, his spirit to guide [Page 408]and conduct thee in the right way, that though thy selfe connot be in heauen as yet, yet thy affections may be in the bosome of Christ, and that thy faith in his resurrection may assure thee of thy incorruption, and thy comfort in his sitting at the right hand of God, may rebound backe vpon thy owne soule in being an vndoubted testimony of thy exaltation and aduancement heere­after, for where Christ is, there, by reason of this coniunction be­tweene thee and him, thou must needs be also.

Hence ariseth a most comfortable instruction for an afflicted conscience, for Sathan will lay a whole scrowle of particular sins before thee, charge thee that there be many omitted wherein thou hast offended, that corruption is so worne into thy bones, and lieth so low at the heart, as it cannot be taken forth but must needs rankle to damnation, and that thy sinnes are in their num­ber so many, and in their weight so heauy, as there can be no case nor satisfaction for them. Thou must confesse thou art indeed in thy selfe a worme vnworthy to creepe vpon the earth, but in Christ, as bold and strong as a lion, yea if thou canst appropri­ate the sufferings of Christ to thy selfe in particular, as the Gosp [...] propounds them generally, thou maiest answer that by the [...] ­rity of his birth, the obedience of his life, and the bitternesse of his death, he hath clensed thee from thy sinne wherein thou wert conceiued, made vp the breach of thy rebellion, and ransomed thee from the cruelty of that second death, whereinto thou wert plunged by thine actuall pollution; & this thou knowest because thou art one with him, and he with thee. True indeed, sathan will confesse that Christ took our flesh vpon him, as himself said in the Gospell, that he was come before his time to torment him; but yet he will suggest that Christ being but one, his satisfaction can be but for one, and he will tell thee in this truely, that the sinnes of all men are infinite, and the wrath of God for them is infinite, for which the satisfaction of Christ must bee as infinite, which (saith he) cannot be. To which answer, that as by the first Adam all men are made sinners, so by the second Adam, which is Christ, all that beleeue are made righteous; and as Adam can damne all that shall be damned, for all in him did eate of the forbidden fruit, so Christ can saue all that shall be saued, for all in him are [Page 409]brought againe into the Paradise of God.Reu. 2.7. In Rom. 5.14. and 1. Cor. 15.22. Adam is said to be a figure of Christ, wherein they agree in this: that as Adam gaue as much as he had to his poste­rity, so doth Christ proportionably giue that he hath to those that be his; Adam gaue sinne and death, Christ giueth life and grace. And they disagree in three respects: first, we receaue sin from Adam by nature, but we receaue not the graces of Christ and life eternall by nature, but by imputation and by grace only, and not by imitation, for we cannot imitate Christ in euery thing: secondly, by Adam came only originall sinne, not actuall; but Christ hath satisfied for both these, for all that were before him, and shall come after him, being true beleeuers: thirdly, the gra­ces of Christ doe farre exceed the sinne of Adam, else would Sa­ [...] in perswade thee thou art halfe saued, and halfe damned, for if the vertue thou hast by Christ were but equall with the corrup­ [...]on thou hast by Adam, it could not produce so incomprehensi­ble a worke as thy saluation is, and therefore Rom. 5.17. it is said: If by the offence of one death raigned through one, much more shall they which receiue that superfluity or superabundance of grace raigne in life through one, that is, Christ: thereby shewing that the righteousnesse of Christ, made ours by grace, is of grea­ter power to bring life then was the sin of Adam, to bring death to his posterity. Therefore seeing through faith God reuealeth to thee these riches laid vp for thee in Christ, bend thine eie toward him, and he will so supply thee with spirituall wisdome, as thou shalt answer with ease and comfort the sophistry and deceits of Sathan who willingly would plunge thee into terror and trouble of conscience.

Which walke not after the flesh, but after the spirit. Vnto such as thus walke there is no condemnation: and this is the third thing spoken of at first: namely, that a sanctified life must be the sure euidence of our ingrafting into Christ, for howsoeuer the spirit which is within vs testifieth thus much, that we are Christs and Christ is ours, as 1. Cor. 2.10. The things which God hath prepa­red for them that loue him, he hath reuealed to vs by his spirit; and vers. 12. We heaue not receaued the spirit of the world, but the spirit which is of God; yet because through selfe loue no man [Page 410]will say but he hath the spirit, therefore steppes in the other testi­mony of holinesse of life, and this is visible, reall, vndeceiuable and true, as 1. Ioh. 3.6.8. Whosoeuer abideth in him sinneth not, and he that committeth sinne is of the diuell, which place we must not vnderstand simply of sinners, for all of vs are so, but of such as fauour themselues in their sinnes, blesse their soules in them, make a trade of sinning, and persist in it; so as we that are made mystical members of Christ, must labour to extinguish the life of any grosse sinne, and not to make them the members of an harlot, of an vsurer, of an Idolater, of a flatterer and such like, for being ingrafted into Christ, it is as odious in Gods sight for vs to commit these sinnes as if Christ should commit them, and by them without repentance we doe rend our selues from Christ, for the Sonnes of God are led by his spirit, Rom. 8.14. And they are led by it that liue in it, Gal. 3.25. And this life is knowen by the effects, that is, by walking in the spirit. And they walke in it, that fulfill not the lusts of the flesh, Gal. 5.16. And they fulfill them not that haue crucified the flesh; vers. 14. And they onely haue done this that cease from sinne, 1. Pet. 4.2. with a full pur­pose of heart to liue better; for as the dead body hath no breath, so must sinne haue no strength in vs: and he that doeth not this is a reprobate. I speake not of a finall reprobate, but of a repro­bate for the time, for such stand in the state of condemnation. But if we labour to liue godly as neere as we can after the exam­ple of Christ, and make holinesse of life as the load star, where­by we may be seen to direct our iourney toward heauen, then this doth knit vs in the persawsion of our vnion with Christ, proui­ded alwaies that there be speciall repentance for speciall sinnes, extraordinary repentance for extraordinary sinnes, great repen­tance for grosse sinnes, and daily repentance for daily sinnes. Threfore let euery of vs examine our selues what sinnes remaine in vs vnrepented, and what vnsubdued, what be blushing and shamefast, and what be crying and insolent sinnes; and let vs take the same course with them all, cast them from vs and purge our selues cleane of the leauen of Sathan, for a sinne supprest and not destroied, will at lengh breake forth to the hinderance of our walke in the spirit, and if we be stopt in this course, then so [Page 411]long do we stagger in the assurance of our being one with Christ, which is the only helmet of our saluation.

Secondly, obserue hence the order the scripture setteth down, namely that first we must be in Christ, which is the cause, and then we shall walke after the spirit, which is the effect, euen as iustifi­cation goeth before sanctification, our ingrafting into Christ be­ing our iustification, and being so, it causeth holinesse of life, so as both must goe together, making no difference betweene faith and a godly life in the person, but onely in the properties and maner: and therefore if it be asked; who shall be saued? Such as leade a sanctified life. But if how we shall be saued, the answer is, by the merits of Christ apprehended by faith; so as by faith wee are saued, for the fruit maketh not the root good, but the root the fruit, the streames are not the cause of the fountaine, but the fountaine of them, and the streames are but the effects, euen as breathing is the effect of life; so we are not saued because of our workes and walking in the spirit, but because of our faith, for workes are the fruits of faith, yet we shall receiue according to our workes, 2. Cor. 5.10. and shalbe recompensed for them, not for the dignity of the worke, but in the benignity of the Lord, who hath accepted our persons in Christ: and therefore Tit. 2.11.12. the Apostle doth not say, Because we deny vngodlinesse therefore the grace of God hath brought saluation, but saluati­on being offered in the Gospell, we must thereby learne to be profitable schollers in holinesse of life. So Mat. 11.28. Christ doth not call vs to ease vs of our sinnes because we liue godly af­ter his example, but faith being wrought in vs by the power of his calling vs, we then liue godly; euen as the thiefe vpon the crosse, Luke. 23.40. was no sooner called but he brought foorth fruit, his confession being a token of his faith. So we must first be within the couenant of God, and then we shall walke in the couenant, as Gen. 17.1. God said to Abraham, I am sufficient, therefore walke before me, so that he made not his couenant with him to be his God because he walked before him, but first he made his couenant with him, that being assured of his protection he might more chearefully walk before him; euen so fareth it with vs, we are first made members of Christ, and then being vnited to [Page 412]his body we must shew forth the life of Christ in our cōuersation. And here we must further learne to answer two obiections: First, the carnall man will say: Christ hath satisfied for his breach of the law and supplied the imperfection of his obedience, therefore now he may take his swinge in sin, as Pro. 7.18. the harlot enti­sed the yong man to take his fill of loue. But we must know, Christ hath not satisfied for vs to liue as we list, nor redeemed vs from darknesse to light that we should runne to darknesse againe: for a pardon is not giuen to a traitour that he should offend againe, neither doth that pardon serue for offences to be committed af­ter, but so oft as he offendeth so oft shall he be punished, or else he must haue so many pardons; so Christ hath satisfied once, and that hath taken away the guilt of al that went before; but if we [...] sume vpon this to sinne againe, either we must looke for [...] satisfactions, which cannot be, for there is but one sealed [...] blood, or else we must suffer so many punishments as w [...] [...] ­mit sinnes. Secondly, it will be said: since there can be [...] satisfaction for sinne, therefore we haue now liberty giuen [...] sinne. It is true indeed, that the wrath of God could not [...]p­peased for sinne nor satisfied without the bloud of the So [...] of God, and this was by him performed, that being reconciled to his father we might no more fall at enmity (for sin alone makes the separation betweene God and vs,) but that we might liue ac­cording to his will in newnesse of life; howbeit there is a satisfa­ction God requireth at our hands, but that is onely obedience in our affections, holinesse in our actions, humility in our hearts, and thankefulnesse in our persons, that we may bee as pretions stones in the brest plate of Christ to be represented to his father. And therefore let vs abhorre such presumptuous and rechlesse impiety, as either to liue as we list, or to thinke wee haue time enough to repent before we die, for who can tell when the cocke will crow, or when death as a thiefe will steale vpon vs? nay let vs remember it is said, Reuel. 22.11. He that is filthy let him be fil­thy still, and in our age wee shall possesse the iniquities of our youth, and therefore our life being but a span long, the day is short enough by repentance to make our accompts with God euen and easie.

Thirdly, obserue hence, that we cannot serue God and riches, Christ and Beliall, the flesh and the spirit, for their walkes and courses are opposite and contrary one to the other, as may ap­peare by the Apostles putting of it negatiuely, that we must not walke at all after the flesh;Mal. 1.6. for if God be a father he will haue all the honour, if a master all the feare, neither will he suffer him­selfe to be diuided, or his worship to bee performed by halfes, for this is, as Eliah calleth it 1. King. 18.21. the halting between two opinions: but as before our conuersion the affections of sins doe force vs to bring foorth fruit vnto death; so being called, the strength of grace must thrust vs forward to bring forth fruits to God, and not to our selues: and therefore it is said, Gal. 6.8. He that soweth to the flesh, shall of the flesh reape corruption, but he that soweth to the spirit, shall of the spirit reape life euerlast­ing: so as though thou doest that which is lawfull, yet if thou doest it more vnto men then vnto God, thou sowest to the flesh, and shalt receiue damnation; but if thou seekest in thy whole life to please God, more then men, yea, to please him though thou displeasest men, then shalt thou of the spirit reape saluation: for the end why God hath created and saued vs, is to glorifie him in this life, and were it not he respected and receiued glory by thy life, what need he suffer thee to stay heere on earth, but haue ta­ken thee presently from the wombe to heauen: but he suffereth thee to liue, partly that by thy fruitfulnesse to God, the corrup­tion that is hid within thee may in part be abolished, & partly to distinguish between thee and the reprobate at the last daie, when thou shalt be blessed and that worthily, euen in the iudgement and acknowledgment of the damned, for the fruites thou hast brought forth to God. So as it standeth vs vpon to haue the eies of our thoughts, & the bent of actions, wholy vpon God, to ha­zerd, yea to prefer his glory before the glory and comfort of our owne saluation: for if we be not rich in God and good works, then are we still dead in sinne, then is not Sathan at all cast our of vs, then are we so far from needing but to wash our feet,Iohn 13.9. as we are wholly polluted hands, head, and all. Howbeit because eue­rie one will say: he brings foorth fruit to God, and walketh in the spirit, being inwardly greiued for his sinnes, and resorting vnto [Page 414]publike praier and preaching, which are indeed good steppes to trace a Christian by, yet we must know this is not sufficient, for the inward sorrow is inuisible, and the comming to praier and to the word, is deceiuable and communicable euen to hypocrites, therefore we must bring forth visible fruit to be seene of men, in performing towards them, the duties of the second table by loue, patience compassion, and such like; else is it as a light [...]id vnder a bushell, if it be not sensibly felt of men for their comfort, and seene of men for their example, that they which are without may be wonne, and the rest which are of the same fold with vs, may be stirred vp to glorifie God in heauen for the fruitfulnesse of his Saints on earth. To which duties we may be the better encouraged because the whole fruit both in the practise of them, and in the reward of them, shall redound to our selues, produ­cing ioy and peace of conscience in this life, and the crowne of glory in the life to come, Rom. 6.22.

Fourthly, for thine owne comfort learne to make a difference betweene walking after the flesh, and walking through the flesh, the one being a following and pursuing of thy sinfull desires, with greedinesse and with delight through that rage of corruption which rests within thee; the other being a performing of thy du­ties to God, and a walking with him though with weakenesse and infirmity, by reason of that remnant of flesh which will be in thee til death; so as though the good thou dost, be not done so cheer­fully, so exactly, so perfectly as it ought, but is mingled with many imperfections, that euen in thy own iudgement thou thin­kest thine actions euill, be not discouraged; for albeit thou hast in truth cause to pray to haue not only thy euill actions, but euen thy best actions to be forgiuen, because they are a little tempered with the flesh; yet know that this is the case of all the children of God which are effectually sanctified, to haue naturally concupi­scence in them, which causeth these three things: first either it maketh vs alwaies think euill thoughts; secondly, or else it hinde­reth vs from good thoughts: thirdly, or else it maketh vs to min­gle with our good thoughts, euill thoughts. And heerein wee must first know what we are by nature, and before our conuersi­on, namely, wee are bound both hand and foote as it were with [Page 415]the chaines and irons of sinne, that wee cannot mooue to any good, and so long we are the slaues of Sathan, who whips vs with our owne corruption, and so hardeneth our hearts through vse and custome of sinne, that we are led into the wrath of God be­fore we see it; but when the Lord doth strike vs on the sides as he did Peter, and open our hearts as he did the heart of Lydia, that we doe see the riches of his mercy,Act. 12.7.16.14. and doe feele our irons some­what vnloosed, that is, our corruption abated, whereby we get some liberty to doe that is good, though it be not done with that perfection that is required, yet let vs assure our selues that our purpose and desire to walke with God and to doe good is ac­cepted of him, for he regardeth the heart, and dispenseth with the imperfection of the outward man. To which purpose Saint Paul saith: Phil. 3.13.14. I forget that which is behind and en­deuour to that is before, and follow hard toward the marke for the price of the high calling of God in Christ. In which obserue three things: First, we must know our marke at which we must [...], that is, Christ, and vnto the comming of this marke wee must be absolutely resolued: Secondly, we must not looke be­hind vs (not forbidding vs to look backe vnto our former estate) but nothing must hinder vs from going to this worke, as whore­dome, vsury, flattery, deceit, idolatry, and such like grosse sinnes: Thirdly, we must so striue, as in the end we may attain this marke, which is Christ; and so we come thither, it skilleth not whether we creepe or goe by steppes and degrees; answerable to that 1. Cor. 9.24. So runne that yee obtaine, that though wee haue many stops in the flesh, yet if our eies bee still vpon God it suf­ficeth.

Lastly, that we may be abashed at the shaking of sinne, and may grow into perfect hatred and detestation of it, we see heere the miserable estate of them that are subiect to the prince of the world, and are at league with hell, that howsoeuer their life is varnished ouer with a little temporall prosperity, yet they feede themselues but for their slaughter, for being out of Christ, and disclaiming holinesse of life, their glory shall be their shame, and their end is but damnation, it being impossible as Salomon saith Prouer. 12.3. for a man to be established by wickednesse. [Page 416] ‘If therefore thou seest his barnes full let not thy soule enuy it, for in the reuenues of the wicked there is trouble, because they tend to sinne, and the Lord casteth away his substance. If thou seest him tall and proud, as the Cedar, blesse thou thy selfe in thy hu­mility, for the curse of the Lord being in his house, though his excellency mount vp to heauen, and his head reach vp to the clouds, yet shall he perish for euer like his dung, his rootes shall be dried vp beneath, and aboue his branch shall be cut downe. If thou seest him seated and waxing old in his outward happines; let it nothing trouble thee, for his bones are full of the sinnes of his youth, and it shall lie downe with him in the dust, at length his eies shall faile, and then shall his candle be put out, his refuge shall perish, and then fearefulnesse shall driue him to his feet. If thou seest him eate and drinke and rise vp to play, desire not thou to taste of his ioy, for his reioicing is short and but a moment, and though wickednesse be sweet in his mouth, yet God shall draw [...] out of his belly, yea affliction followeth sinners, and feare shall be for the workers of iniquity, such a one consumeth like a r [...] thing, God shall run vpon him and his arme shall be broken, [...] shall destroy him, as the vine her sower grape, and cast him off [...] the oliue doth her flower, for he that is not planted in Christ his branch cannot be greene, but brimstone shall be scattered in [...] habitation, and his hope shalbe indignation and sorrow of mi [...].’

IN this verse the Apostle insisteth to proue, that there is no condemnation to them that are in Christ, which he doth by two arguments: First, be­cause we are freed from the law and dominion of [Page 417]sinne: Secondly because we are freed from the law and domina­tion of death. Against these t [...]o the conscience opposeth two things. First, how are we freed from the law and power of sinne, since we haue so many vncleane thoughts, so many raging affe­ctions, and so many vile and naughty actions that passe from vs in the course of our liues? secondly, how are we freed from the law and sting of death, since we die daily and suffer so many af­flictions and miseries in this life which are the merits and deserts of sinne? These two obiections that might skare and trouble [...]e tender conscience and inward peace of a Christian, he answe­reth to the end of this chapter. In this verse to the end of the [...], he sheweth how far we are deliuered from the law of sinne, [...] from the 19. verse to the 17. how far we are freed from the law of death, which was the first punishment for sinne, as appea­ [...]th, Gen. 2.17. In the day that thou eatest thereof thou shalt die [...] death: and from the 17. verse to the end of the Chapter, he [...]eweth how far we are freed from the miseries and calamities of [...] life.

Now in this verse as it deuideth it selfe we are to consider two [...]ing: First, how and by what meanes wee obtaine this free­ [...]me, [...]ly by the spirit of life which is in Christ: Secondly, [...]things from which we are freed, which be two, first from the [...]son of sin, secondly, from the power of death.

For the first, we must learne to make a difference betweene the spirit of life which is in Christ Iesus; and the spirit of life of Christ which is in vs; the one being absolute and inherent in Christ, the vertue wherof imputed vnto vs brings perefect abso­lution from the tyranny of sinne, and bitternesse of death, the o­ther being but poured into vs through the grace of Christs spi­rit abiding in vs, doth but qualifie and temper the heat of sinne and the violence of death, which otherwise would rage ouer vs. And therefore if we speake of the spirit of life which is in vs wee may well crie out with Saint Paul Rom. 7.24. O wretched men that we be, who shall deliuer vs from the body of this death. But if we speake of the spirit of life which is in Christ, then may wee boldly say wee are already deliuered from it. That this may bee made more plain [...]; Paul Rom. 7.18. said; hee knew no good [Page 418]thing dwelling in his flesh; and heere he saith: he is freed from the law of sinne and of death, so as it may be thought these two places and speeches doe not agree. The answer is, Paul was car­nall, sold vnder sinne, and thereby made a slaue to Sathan, euen as a slaue that is sold in the market is to his master; but this was onely in respect of the spirit of life which was in himselfe; but now he speaketh of the spirit of life which is in Christ, and ap­plied vnto him by the vnion betwene Christ and him, and so may boldly say, hee is now no flesh but all spirit, and doth the good he would. To make it plainer, 1. Ioh. 5.6. it is said, that Christ came by bloud and water, signifying thereby that as his bloud washeth away the guiltinesse of our sinnes, so his water washeth away the filthinesse of our sinnes; and that as his bloud doth iustifie vs in heauen, so his water doth sanctifie vs heere on earth; with which water of his, because it answereth to the spirit of life which is in vs, we had neede daily to be washed; for as the skinne cleaueth fast to the flesh, and the flesh to the bones, so doth sin to our corrupt nature, that we haue need continually to be cleansed by the holy Ghost, which is the spirit of life of Christ in vs. And this is that water spoken of, Ioh. 3.5. Except a man be borne of water and of the spirit he cannot be saued; meaning thereby our regeneration: and so Ioh. 13.10. where Christ allu­ding to them, that comming out of Bathes had neede wash their lower parts because the filthinesse descendeth to the feet, perswa­deth vs thereby to a daily increase in a sanctified course, because some corruption will hang at least at our singers end, according to that, Iob 9.30.31. If I wash my selfe with snow water and make my hands most cleane, yet my owne clothes shall make me filthy; so as though wee haue the spirit of God in vs, yet our best actions are sinfull; for as it is said Esa. 64.6. our righteousnes is as filthy clouts, the originall signifieth, such clouts as come from children newly borne, or such as Surgians vse to make cleane vl­cers, or such as beggers finde vpon dung hils to patch their rag­ged cloakes withall, or such as are not once to be named, as the Ancient writers of the Iewes doe make mention; to whom this was chiefely spoken, the Prophet in that place alluding to the manner of purifying in the ceremoniall law. For we reade Leuit. [Page 419]15.19. that vncleane things were separated both from the ser­uice of God, and from the vse of man, which being then but ce­remoniall, both in bodie and soule; and thereby vnfit for Gods seruice, and is really and morally in vs▪ for we are vile and polluted not worthy the society one of another, for feare of infecting each other, and yet these are our best actions, as Esay speaketh, mea­ning thereby both the greatnesse of the number of them, and the greatnesse of the excellency of them, for they are all accursed before God, I meane in respect of the spirit of Christ, which is in vs, not that the spirit causeth this vncleanenesse, but through the lust, sensuality, and corruption of our natures, euen as faire water from a cleere fountain is made filthy by running thorow vnclean channels, the cause wherof is that concupiscence which through the serpents temptation entred into our first parents when they transgressed, this being the first sinne that liueth, and the last sinne that dieth, euen as the heart is in the body of a man, and this lust causeth and forceth vs to commit the euil we would not, and to omit the good wee would; and if it cannot preuaile this way with vs, then it will entice vs partly to commit the euill, and partly to omit the good by the consent of the heart onely; and if it [...]le in this, it will cause such a crossing and corrupt thought to come in the way to poison the good we do, that though we do it, yet it deserueth death, because wee are commanded to loue God with all our thoughts, which if any one be ranging we doe not. This is vrged the more that we may see and acknowledge how far our best actions which are in highest price and estimati­on with vs, and which runne from the cleerest part of the wel­head, are from deseruing any thing; which we may yet see as in a glasse more plainely, Gen. 6.5. where it is said concerning the naturall man; that the mould of the desires of the thoughts of a mans heart are euill, only euill, and euill euery day, and for euer, [...] may bee spoken of the best childe of God, leaning out but this word (onely). For the spirit of Christ which is in vs begetteth some good thoughts, and bringeth forth some good fruits that they are not (onely) euill, though in respect of our corruption and that they taste of the vnsauory saltnes of our na­ture they may be said to be nothing but euill, for in the choisest [Page 420]child of God there is the seed of the sin against the holy Ghost, & of apostasie & of all sins, but that by the working of the spirit they are so choked and weakened, as they are not able to breake foorth, hobeit by the remainder of sin abiding in vs, all our acti­ons are so infected & poisoned as they are lothsome in the sight of God; which must teach vs to humble our selues before him, & to craue pardon euen for our praiers which are polluted with many by-thoughts, & then wil he, as Mal. 3.17. spare vs as a man spareth his sonne that serueth him, for the Lord regardeth rather the good affection, than the good action, the holy fountaine from whence it procedeth, rather then the effects of the fountain that it runneth thorow, some corrupt veine of this earth and flesh of ours, and this is in respect the spirit of life of Christ is in vs. But now if we speake of the spirit of life, which is in Christ himselfe, then we may boldly say we are all spirit and not flesh; that Christ by his satisfaction hath taken away the accusation can come against vs for any sinne, and the imperfection can be laide against vs for any action, for all we doe is accepted of God in him, and we can be charged with nothing, for Christ maketh in­tercession for vs, and as Eph. 2.1. God in Christ hath quickned vs that were dead in sinnes, and as Heb. 2.9. Christ hath tasted death for all men. So as if we speak of the spirit of life which is in Christs person we may well conclude wee are freed from the law of sin and of death.

Secondly, obserue hence that they that will take comfort by the life of Christ, must be able to apply the power of his death to the crucifying not onely in generall, but euen of euery particular sinne in them, as the Apostle saith heere, he was freed from the law of sinne: for Christs body was not onely crucified for our sinnes (our sinnes being the very cause of his crucifying) but hee was also crucified to sinne, that is, to crucifie and kill sinne in vs which are his members, so that except we finde the spirit of God daily working and striking at the roote of sinne to weaken it, and at the branch of sinne to cut it off at the first blossome, we can­not conclude he was crucified for sinne, because he is not cruci­fied to sinne in vs, so as we must measure the life of Christ in him­selfe no further to pertaine to vs then we finde the power of sinne [Page 421]abated in vs. And therefore if we walke after the Prince that ru­leth in the aire, and that worketh in the children of disobedience, and haue our conuersation in the lusts of the flesh, then hath not the life of Christ freed vs from the law of sinne, and then are we in the state of condemnation, if God be not rich in mercy to vs heereafter. For howsoeuer the Lord is contented so farre to dispence with the rigour of his iustice, as to suffer [...]e Sunne to shine both vpon the iust and vniust, yet doth the So [...]e of righ­teousnesse neuer arise vpon any that is holden with [...]e cords of his owne sinne, making as Salomon saith, Prouerbes [...]. 12.13. a signe with his eies, signifying with his feet, and instructing with his fingers, to haue those leude things which lu [...]ke in his heart, countenanced and performed both by himselfe and others by his entisement. Let vs therefore labour to haue our spirits raised vp from the dead in the body of Christ, or through the life of Christ, till when we are not freed from the law of death; for so long as we remaine naturall men, we are dead both in the punish­ment of sinne, and also in the pollution of sinne; of the latter we [...] in this life, as 2. Cor. 5.15. If one be dead for all, then were we all dead. The other is reserued for the life to come, and is cal­led, Reue. 20.14. the second death, when carnall and fleshly minded men shall be cast into the lake of fire. We must know then, that vntil the spirit hath raised vs from the dead, we are but dead men though we seeme to liue; and so long as we are thus dead, we are separated from the grace of God, that is, the grace of God is dead in vs, and we are liuing vnto all sinne, and so not freed neither from the law of sin, nor of death. Our spirits then are said to be raised from the dead two waies: First, when it re­uiueth and renueth that which is dead in vs: And secondly, when it slaieth and mortifieth that which is quicke in vs; that which is dead in vs is the grace and fauour of God; that which is quicke in vs is sinne, as concupiscence, lust, sensuality, and such like: so that till this spring-time come that the grace of God be seene to flower and bud forth in vs, our estate is no better then that of the damned soules; for as they at the last day shall be separated for euer from the presence of God, so as long as we remaine car­nall and vnsanctified men, we are at this day separated from the [Page 422]fauour of God, and as the damned in their separation doe liue in torments for euer, being dead in the punishment of sinne so are we carnall men inwardly tormented in conscience for being dead in the pollution of sinne, that is, we commit those sinnes, for which the damned are tormented; and in some respects the damned are better then carnall men, for they can sinne no more, though the [...]gnash their teeth and s [...]et at the iustice of God; whereas the wicked and vniust doe still commit sin, adding sin to sinne, whereby heaping the more dishonour vpon God, they drawe the heauier condemnation vpon themselues.

Further where the Apostle saith, He was freed from the law of sinne, we must not vnderstand it, as if there was any law or commandement to sinne; but, as Rom. 7.11. that sinne tooke an occasion by the commandement to deceiue vs, and to slay vs, there being accompulsary, and an vnchangeable necessity in vs to sinne, as long as we are holden of the flesh, that will we nill we, we cannot but sinne, we being by sin deceiued fiue waies: First, by concupiscence and lust, as was Euah: Secondly, through in­fidelity: Thirdly, by blindnesse of iudgment: Fourthly, by particular ignorance: And lastly, by the malice of the heart, and if the hart come once to be little worth, as Salomon [...]eth, Pro. 10.20. and as it is in all carnall men, then is the [...]anti­all law of God, which otherwise in it selfe is holy, iust, and righ­teous, to such men, but a law of sinne, that is, sinning the more because the law forbiddeth it, and a killing letter, as 2. Cor. 3.6. First, in respect naturall men are but flesh sold vnder sinne: Se­condly, in respect hee reading it readeth his owne damnation; and a seducing letter inticing them therefore to sin because they are restrained from sinne; yea to them, as Rom. 3.20. it is the power of sinne; and as Rom. 4.15. it is the law of wrath; and as 2. Cor. 3.15. it is as a vaile laid ouer their hearts to blinde them; and as 1. Tim. 1.9. it is said not to be giuen to the righteous, but to the disobedient; and as Peter calleth it, Act. 15.10. a yoake which neither they nor their forefathers were able to beare: mea­ning thereby what it is to the carnall man, and what it was then made by the Scribes and Pharisees, who preferred the law before Christ, which being but a schoole-master to bring vs to him, was [Page 423]by them made a master aboue him & to teach him. [...] it is no maruell though to such as would liue by the law without the life which is in Christ, that it proue to them a law of sinne and of death, for by the law shall neuer any bee iustified, but through faith in the life of Christ must we attaine saluation.

HEere the Apostle proceedeth to make the matter formerly deliuered more plaine and easie, wher­in obserue two materiall points: First, that he ta­keth away all the power of the law to saue: Se­condly that this power is giuen onely to Christ, who tooke vpon him not the similitude of flesh, but of sinfull flesh, to condemne sinne in the flesh, by whose grace we are only saued, without the workes of the law. For the first obserue two things: first, that it is impossible for any to be saued by fulfilling the Law, because none can exactly and per­fectly doe it: secondly, from whence this disabilitie procee­deth, not from any defects in the law, but from our corrupt nature.

For the first of these, the Papists say it is meant that none can be saued by the works of the ceremoniall Law, & that it is not to be vnderstood of the morall law. Which is most false, as is pro­ued Rom. 3.20. By the works of the law shall no flesh be iustifi­ed, for by the law commeth the knowledge of sin. He doth not say by the knowledge of the ceremoniall law: and 2. Cor. 3.7. [Page 424]where he calleth the law the ministration of death written with letters and ingrauen in stones, we all knowing there was no law written with the finger of God, and ingrauen in stones but the law of the tenne commandements; and Gal. 3.21.22. the Apo­stle maketh an opposition between the law and the promise; that if life should bee giuen by the law, and by that meanes should iustifie, then should it abolish that iustification promised to A­braham and [...]o his seed by faith, which cannot bee vnderstood but of the m [...]all law, and Rom. 7.7: He had not knowen sinne but by the la [...], for he had not knowen lust, except the law had said, Thou sha [...] not lust; and this is the law of the ten comman­dements.

Howbeit the [...]uestion between the Papists and vs, is not whe­ther we performing the precise rule of the law, may challenge eternall life as merit; for there is no question but wee may, the commandement being, as Rom. 7.10. ordained vnto life, as ap­peareth, Deut. 5.33. If you walke in all the commandements of God ye shall liue; and Mark. 10.17.18. vpon the question asked how he should possesse eternall life, answer was made by Christ, by keeping the commandements: but the question is, whether any child of God, euen in the highest degree of rege­neration, can doe it in that maner and measure as he ought. And this can he not doe, and that for two reasons: First, because of the singular purity of the law: Secondly, because of the extreme impurity of our nature. For the first, consider that the law is proportionable to the law-giuer, which bindeth not onely the hands from petie larce, the tongue from ribauldry, and the life from incontinency, but commandeth the eie, and speaketh to the heart: And in the nine first commandements, whersoeuer there is an affirmatiue expressed, there is the negatiue implied, and where the negatiue is expressed, there is the affirmatiue im­plied, that is, where any duty is commanded, there the contrary vice is forbidden, and where the sinne is inhibited, there the contrary duty is required; for if we must not kill our brother, then must we by all meanes seeke to preserue his life; and if his life must be pretious to vs, then must we not hate him, for this is a sinne that will beget murther. But the tenth commandement is [Page 425]the key that is able to discouer the cabinet of the heart, this en­treth betweene the marrow and the bones, and howsoeuer wee may refraine in action, and may bee staied in affection, yet this striketh dead extending but to the motion, though the heart im­pugne it; and this is the sharpest corasiue to eate forth our proud flesh, when we shall see our selues arraigned but for a thought, which we would haue withstood: and if any man will looke him­selfe in this glasse, he shal see as foule & filthy an Ad [...] as can be. And this was that awakened Paul out of that dead [...]eepe wher­into he was cast by nature, namely, the knowledg [...] of concupi­scence to be sinne, for he knew the action and the resolution of the heart to vncleannesse to be sinne aswell by the law of nature as by the law written; but that the thoughts should be hedged in and inclosed so precisely, he did not conceaue before the excel­lency of the tenth commandement had reuealed it to him; howbeit, though not to extenuate and lessen any sinne, whereby the maiesty of God is violated & so offended, we must not ima­gine the thoughts conceaued by a suddaine motion or sight, and quickly suppressed againe to be so sinfull, for the thoughts meant here are those of the heart, which haue an inclination and prone­nesse to sinne proceeding from corruption of nature, suffering them to rest with vs for a time, though they bee after pressed downe by the speciall worke of God; and if we could but register the thoughts of this kinde doe passe from vs in one day, wee should finde them abominable in Gods sight and onely pardo­nable in Christ. For though they be hid from men; yet do they appeare before God the searcher of the heart, and shall receaue their reward, which is death, if they be not passed ouer in Christ. And though some haue thought that thoughts without the con­sent of the heart, are not sinfull, yet it is certaine they be so; for Salomon, Pro. 24.9. saith; The wicked thought of a foole is sinne: and so may it likewise bee proued by three speciall arguments; First whatsoeuer hindreth the absolute and perfect conformity of the power of the soule to the liuely image of God wherein we were at first created, is sin: but thoughts without consent of the heart doe hinder this our conformity to the image of God, because the thoughts being admitted in▪ there must needs be ex­cluded [Page 426]therefore they are sinfull: Secondly, Adam in his inno­cency could neuer haue any such by-thoughts being created to the absolute image of God. Since then we haue lost this perfect image by his fall, and haue such thoughts arise in vs, they must needs hinder vs from comming to that perfection againe, wher­in he stood at first, while he walked with God in paradise; and therefore they are sinfull. Thirdly, God hath redeemed all the parts both of our body and soule, and therfore we ought to ho­nour him with all parts, and the thoughts are some parts which he hath redeemed; therefore wee must honour him with them: but many one thought be wandering and ranging out of the way, there [...]ants the honour of that thought to God; there­fore they are sinfull: for where it is said in the law, we must ho­nor God with all our heart, with all our minde, with all our soule, Christ Luk. 10.27. expounds it, we must also loue him with all our thoughts▪ then so many thoughts as tend not to loue God, must needes be sinfull. Now as concerning (thoughts) ther [...] foure degrees, one more sinfull then another, but the least dam­nable in the reprobate, pardonable in the elect. The first are, when a man thinketh on some childish toie, or on a thing that is not, which oft commeth into a mans minde by some occasion or other off [...]ed to the sense, and represented to the fancie, but soone vanisheth away; although the thing offered to the imagi­nation be not sinfull, yet the very thought of it is sinfull, because it possesseth vs for the time, and being idle and vnprofitable; for that time, be it neuer so short, so much of Gods image was thrust out of vs, & the whole man was not takē vp for him as it ought; and therefore, Genes. 6.5. it is said, all the thoughts of a mans heart are sinfull, and not sinfull, but onely sinfull, and not onely and altogether sinfull, but sinfull euery day, and continually: in which place Moses speaketh of the naturall man, therefore the former being the thoughts of nature are in themselues sinfull, & damnable. The second degree are those when a man by a certain pronenesse and readinesse to sinne hath some corrupt thought in his heart, but it is presently suppressed: and this is more sinfull then the other. The third degree is when the heart hath hatch­ed some sinnefull thought and suffereth it to rest with him for a [Page 427]time, pausing vpon it, and pleading with himselfe on both fides whether he should cal his heart to consent; and yet at length by the speciall worke of God it perisheth: and these are more sinfull then the other. But the fourth degree are woorst of all, when a man not onely casteth forth a wicked though [...] but dand­leth it in his brest, and not solliciteth the heart alone, but vpon aduice presseth & importuneth the soule to ioine hand in hand, that they may with greater strength breake foorth in [...] the mem­bers: and this is the high way to bring vs to actuall [...]nne.

Now notwithstanding all this, some of the Scho [...]e-men hold these thoughts to be no sinne except the heart ste [...]s to consent; defining sinne to be a voluntary thing, done wit [...] consent of the [...]eart, and with a resolute purpose to bring it in [...] action against the law and commandement of God; alledging for proofe of their opinion, Iames 1.15. where it is said: But euery man is tempted when he is drawne away by his owne concupiscence, and is entised, then when lust hath conceaued, it bringeth foorth sin, and sinne when it is finished bringeth foorth death. But that these thoughts are sinne of themselues without the addition of the heart, is proued by the definition of sinne in the scripture, for it is said, 1. Iohn 3.4. that the transgression of the law is sinne, then the law commanding continuall purity, and thou hauing a thought whereby God is not honoured, dost therein transgresse the law, and therfore in that thou sinnest. And for the place cited out of Saint Iames, the Apostle there speaketh not of the sinne in the heart betweene God and man, but of the actuall sinne be­tweene man and man, because one man knoweth not the heart of another, as God doth, who searcheth the reines. Howb [...]t to answer them with their owne place, the Apostle verse 14. spea­keth of the originall sinne, from whence this actuall sinne, which is the monster, doth proceed, he speaking there first of the con­cupiscence of the heart, for from hence, which is foetus peccati, the first birth of sinne, proceedeth fomes peccati, the nourishing of all sinne, and out of which lust doth conceiue, and when it is conceiued it must needes bring forth sin, and then sinne when it is finished draweth on death: not meaning heereby that no sinne deserueth death but actuall sinne, for all sinnes besides de­serue [Page 428]the same, as Rom. 6.23. The wages of sinne is death. So then to cleere the former place, let vs goe by degrees backward: What bringeth forth death? Sinne when it is finished. What is the cause of sinne which is finished? The lust that conceaueth. And what is the cause that lust conceiueth? The concupiscence of the heart. So as all proceedeth from originall sinne; and the rest that branch from this roote are sinnes of sinne; for as a wo­man enter [...]ining a thought of her desire to strange flesh, sin­neth so long [...]s it receaueth entertainement; euen so is it with the thoughts of men, swarue they neuer so little from the seruice of God. Since [...]hen the law ouerwhelmeth vs with the full rigour of Gods wrath by the excellency and purity of it, which bindeth vs his creatures [...]o be like our maker, exacting heerein of vs no more then to be answerable for that we first receiued, not seeking aduantage heerein by increase, but yeelding him onely the same talent of hol [...]esse, honor and obedience wherewith all we were trusted in ou [...] creation, and we haue exceeded the impiety of that vnfaithfull seruant condemned in the Gospell, not only not hiding i [...] where we might haue it again, as he did, but corrupting and wasting it, that the Lord cannot now know vs to be his come we haue so defaced his stampe and superscription which he set vpon vs, sending forth in few houres so many legions of vnclean cogitations and polluted actions; what harbour thinke we can we finde vnder this couert of the Lords law to rescue vs from damnation? Nay if we appeale to it for succour in this strictnesse, precisenesse and puritie of it, it will be the first to arrest and draw vs before the seat of iustice, and so much the sooner and the sharper by reason of the second points which hinder vs from this perfection in obedience, which is the extreame impurity of our nature: for such is the frailty of flesh and blood, and we are so farre from being able to performe the law as it is rather a pro­uocation vnto vs to greater sinne, doing it the more eagerly be­cause the law forbiddeth it, euen as the prescript of the Physiti­an is to the impatient patient who more greedily desireth that would breed him most danger; which appeareth 1. Cor. 15.56. The law is the strength of sinne; and Rom. 7.8. Sin did turne the law to an occasion to sinne. To perswade this by naturall reason [Page 429]of contraries, actiue and passiue; we see the fire enuironed by the cold aire in the winter, so that the operation of the fire can­not passe out by the resistance of the cold, heereupon there is made a reflexion of the heat which is beaten backe by the cold that it will not suffer it to come forth, whereby the heat is doub­led by the opposition of the contrary, as experience teacheth vs, the fire scaulding more in winter then in somer; euen so is it be­tweene the law and the heart of man, which is a fire of lust, and the law of God beating it backe into the breast which would faine come forth in action, it goeth into the heart againe and is there more forcibly inflamed then before, whereupon there growes such an enmity as what Gods loues, man hates, and what is highest in estimation with him, is basest in opinion with vs, and our nature taketh occasion to bee more sinnefull by the re­straint of the Commaundement: and as in diseases men seeke what most hurteth them, as in a plurisie, wine, in a phrensie, to watch, in a lethargie to sleepe, so falleth it out with vs, that what is most wholsome to cure our corruption we refuse, and the oyle that will soonest set it on fire we embrace, which experience can teach vs better than the voyce of an Angell, euery mans consci­ence being priuy to their seuerall and speciall infirmities. And to illustrate this by the example of the diamond and best Saints of God, Iob. 39.37. maketh protestation, O Lord I am vile, once, yea twice, haue I spoken, but I will speake no more, for I cannot answer one for a thousand; and Chap. 9.15.20. If I were righteous, yet would I not plead with thee, but make supplicati­on to my Iudge, for if I would be perfect he shall iudge me wick­ed; and Dauid often confesseth his vnworthinesse by entring in­to the meditation of the law of God, and Easay 64.6. saith our best actions are but as a menstrous cloth, the Hebrew word sig­nifieth a filthy clout vsed by the Surgians to take vp the rotten­nesse of the flesh; and Paul Rom. 7.23. by his owne confession was a captiue to sinne, which sheweth it impossible to challenge eternall life by the obseruation of the law, and to this end is the song of the Angels in the Reuel. 19.1. which giueth all glory to God and none to men, for our best workes sway nothing in the ballance of desert, nay the grace of Christ maketh not the worke [Page 430]perfect▪ because it is defectiue by concupiscence, and is accepted onely in mercy; for iustice can accept of nothing as merito [...] which is not as perfect as Christ himselfe.

Heere then may be demanded why God gaue the law, since there is no maner of proportion betwixt our abilities to per­forme, and the straitnesse of the law to command, and hee that laieth a condition of impossibility commandeth vnprofitably. This we answer foure waies: First, by our creation we had power to haue done it, and we are onely by our owne disobedience disabled, for Adam in his integrity might haue fulfilled it, and therefore it is no iniustice with God to giue vs this law which we had strength to beare, and haue now made burdensome to our selues being weakened through corruption: for when he that can see perfectly pulleth out his owne eies, who is to be charged with his blindnesse but himselfe? or if he that is rich wasteth his goods with the prodigall sonne, none can be blamed for his po­uerty but himselfe. Or if he that knoweth by climing he must fall, will yet clime so high till he fall and hurt himselfe, he can cry out of none for his hurt but himselfe; or if hee that is comelie become misshapen by lewd companie and diet, is anie to bee found fault with for this deformity but himselfe? So who can charge this law to bee become impossible, but out selues? and how came it thus to be, but through our sinne in A­dam? and if we had beene in his stead we had done as he did, so as we are the cause of our owne blindnesse, nakednesse, weake­nesse & deformity in climing to the fruit of the forbidden tree, whereby we lost the power and comelinesse of Gods image af­ter which we were made: And shall a Prince therefore lose his iust right and power to command, because a company of wicked rebels will not be drawne to obey? God forbid. Secondly, this law thus deliuered, is not simply impossible, because all the elect haue fulfilled it in the person of Christ. Thirdly, it shall not be alwaies impossible in our persons, partly by our obedience to it in this life, and when sinne shall be abolished and our sanctifica­tion finished by our absolute performance of it in the life to come. Fourthly, if God had proposed no other end in giuing it, but the obseruing of [...] in our corruption, then had it indeed [Page 431]beene impossible, but it was giuen of the Lord for foure ends: first, to be conuinced of our shame and filthinesse by looking in­to the law as into a mirrour which sheweth vs our infirmity and deformity: secondly, that when heerby we were all shut vp vn­der damnation and the conscience conuinced of our Apostasie we might then be stirred vp to seeke remedy in Christ: thirdly, that being brought to Chrst we might in deepe meditation be­hold the excellency of the Lords righteousnesse, that this might be a great prouocation to make vs striue to come as neere the perfection required as may be, the first being before our conuer­sion, the last after our conuersion to keepe downe the rebellion of our flesh, & to shake off the sluggishnesse of our nature which is most vnapt to enterprise any thing might please God: fourth­ly, it was giuen for the reprobate that they should absolutely fulfill it or else be damned, for it laieth open their sinnes and the torments of hel ready to seaze vpon them, with a despaire of all grace, the Lord iustly leauing them in their bloud, so as the fire that burneth by the breath of the Lord, beginneth in them in this life, and though they seeme to men to haue quiet consci­ences, because they sleepe as it were in the top of the mast, yet they haue the flames of Gods wrath, scorching them within; whereas to vs that be elect it laieth before vs our hurt, our debt, our leprosie, our pouerty and our nakednesse that we may runne to Christ to haue our wounds healed, our debt released, our le­prosie cleansed, our nakednes couered with his fine linnen, Reu. 3.18. and our pouerty enriched with his refined gold and gra­ces: so as we see it was not giuen in vaine, though it be vaine for vs to seeke life in it.

Now for the second point, namely from whence this disability in the law to saue vs doth proceed, and that appeareth in the text to be, through the weakenesse that is in our flesh, and not through any imperfection in the law. Oh, say the Papists, but there is no man so weake but hath some strength, neither is there such weak­nesse in the law, but it hath some strengh to saue. We answer by Scripture, 1. Cor. 15.43. The body is sowen in weaknesse; where the Apostle speaketh of a dead man in whom is no strength, no more is there in the law: besides the word signifieth such a weak­nesse [Page 432]as is vtterly depriued of all strength, so as the reason why the law is thus disabled, is through the deadnesse that is in the flesh of man, whether we speake of a meere naturall man, or of a regenerate man, as long as there is flesh in him. And in this re­spect the world is said to be dead three manner of waies though they know the law: for first, some doe know their sinnes by the knowledge of the law, and yet are they dead because they know onely the law and not the true vse of it: secondly, some by the law, do know only their sinnes, which bringeth them to despaire and they be miserable dead men: Thirdly, some by the know­ledge of the law doe know their sinnes and also grace for them in Christ, and yet said to be dead, as Paul Rom. 7.13. confesseth himselfe to bee in respect of the greatnesse of his sinne which wrought death in him by that which was good, meaning the law. Make it plainer by similitudes: when the sunne shineth the blind cannot behold it, the fault is not in the sunne, but for want of sight in the party; so when it thundereth, the man that is dease cannot heare it, which is no defect in the thunder, but through his defect of hearing; so if the raine fall on the rocke it moistneth it nothing at all, neither softneth it, and this is onely through the hardnesse of the rocke: euen so fareth it betwixt the law and vs, for that the law is depriued of the power to saue, is not for any defect in it selfe, for it is holy, perfect, righteous, iust, hea­uenly, spirituall, eternall, but the fault is in our flesh, for we are all weake, blind, deafe, stony-harted, not able to receaue any im­pression of obedience at all. Againe the scripture speaketh of the law two maner of waies: First, either as giuen by the hand of God, wrot with his finger in tables of stone which is the ten com­mandements. Secondly, or else it speaketh of that is proper to the law, that is of the effects of the law. The first, which is the ten commandements, it is double: For it commandeth the good and forbiddeth the euill; for the second the effects are also dou­ble, for it rewadeth for the good, and condemneth for the euill. So as the law hath these foure things, it commandeth, and for­biddeth, it rewardeth, and condemneth: he then that is not able to fulfill the law is a dead man: I speake in respect of the law on­lie, and not of Christ, for Christ himselfe said, speaking to one [Page 433]that sought life by his workes, If thou wilt haue life euerlasting keepe the commandements, which is not possible for man to doe, no more is it possible for the law to saue, yea it is not onely vnable to doe this, but by reason of the law we are made more sinfull; for as Rom. 3.20. By the law commeth the knowledge of sinne; and chap. 4.15. The law causeth wrath: and 1. Cor. 15.56. The strength of sinne is the law. So as first it conuinceth vs of the good we do, our hearts being of themselues rotten, and the root being vnsound, so must the tree be; the body being cor­rupt, so must the members be; and the fountaine being vnclean, so must the streames be. Secondly, it conuinceth vs for not do­ing good; & in one thing is straiter then all the lawes of nations, condemning our straying thoughts, and chargeth vs not simply of sin and transgression, but of voluntary treason and rebellion against our God. And thirdly, it dischargeth vpon vs not onely all the curses of this life from our conception to our death, but also of damnation in the life to come, so as in respect of the law onely we haue already the sentence of death pronounced against vs, and doe eate, talke, buy, sell and such like but as prisoners repriued and staied a while from execution. And this is the qua­lity and condition of the tenne commandements, inse, & perse, in it selfe, and by it selfe, separate from all other things; for I speake not of the whole doctrine of the law, as it was taught by Moses, for that as Dauid saith, Psal. 119. is perfect and conuer­teth the soule and giueth wisdome to the simple, and teacheth vs faith to lay hold on Christ, when wee are ready to sinke in our selues, and draweth vs to repentance by commanding the good and forbidding the euill, by rewarding the good, and threatning the euill. But the law as it is a bare letter bidding vs doe such a thing, and giuing vs no strength to performe it, losing it strength by the strength of our corruption, sheweth in what a desperate case they stand that depend vpon the Law for their saluati­on, for weighing our selues in this ballance we shall be lighter then the shickles of the sanctuary; if we looke in this glasse we shalbe wretched and deformed; and trying our selues by this touch stone, we shall be no gold but drosse.

To make this plainer, and that our blood may bee vpon our [Page 434]owne ands and the law remaine vnblameable, we must [...] stand there are two sorts of lawes. The one is the substantiall and naturall law, the other is an accidentall or occasionall law, men­tioned by this Apostle, Rom. 7.8.9. where we must obserue, that sinne receaued no occasion from the law, for then occasion had beene giuen, but tooke an occasion not of the law, but by the law, that is, because the law forbiddeth, therefore we will doe it. Now betweene a cause and occasion there is great difference: The substantiall law of God, which is the morall law of the tenne commandements, hath two parts, it forbiddeth impiety and vn­cleanenesse, and commandeth sanctification and holinesse; but the law occasionall, proceedeth out of the first, which is substan­tial; for if the law had not said, Thou shalt not lust, thou wouldst not do it; but being by the law restrained, thou art in thine owne corruption prouoked vnto that sinne: so that heere are two flat contrarieties met together, the law and our nature, the one com­manding, the other rebelling, the one forbidding, the otherser that cause embracing; so as but for the law our sinne would not so much appeare: for example, wee are able to eate more in winter then in sommer, by reason in winter there mee­teth two contraries, the outward cold, and inward beat, which being driuen into the body encreaseth the appetite; which is not so in sommer, for then rather heat meeteth with heat, which abateth the stomacke: euen so the Lord hath set his law as a bull-worke to keepe in sin that it breake not forth of the breast: Now, when sinne findeth such resistance as it cannot rush through this law, then it reboundeth backe againe into our bo­some, and there kindleth a greater fire of concupiscence then it did before; yet is the law holy, pure, righteous, heauenly and spirituall, the rule of obedience and of a sanctified life; but out nature is impure, vnrighteous, corrupt, and from the earth earth­lie, the law proceeding from God, and our nature from the di­uell, who powreth this poison into our hearts; for euen the law of nature, which was the booke for all men, and whereby the e­ternall power of the God-head was discerned that hee might be glorified, we see how, Rom. 1.20. he was thereby dishonored, they turning the glory of the incorruptible God, to the simili­tude [Page 435]of a corruptible mam, which proceeded onely from their vaine thoughts and foolish hearts full of darknesse; but their end was reprobation: so for the law written; where it pareth off the dead flesh, that we may see how sorely we are smitten by sinne, that by this meanes we might run to Christ, who is a ready Phy­sitian skilfull and pitifull in healing all wounds, we still keepe at home and run backe into our selues, as if thereby we could be cured, where in truth our disease by this negligence is the more increased, nothing being able to heale but the bloud of the son of God: so for the Gospell, whose end is to make peace between God and man, and betweene man and man, shewing there is but one God, one spirit & one faith, therby we but one mans childrē, euen Gods, which should be the power of saluation to vs, and the bond of loue among vs, through the malice of sathan and the profanenesse of our mindes we make a sauour of death, and as it were a trumpet of debate and sedition to consume each other; yea Ioh. 6.66. we see how diuers of Christs disciples went backe from him when hee preached a long sermon touching the sacra­ment of the supper which is a badge of our friendship with God & with our brethren, which proceeded not from the sacrament, but from their rebellion, that their sinne might bee made more sinfull; yea such contagion is there in our nature, as wee make Christ himselfe the authour and finisher of our hope, to bee our condemnation, a stone to stumble at, and a rocke of offence, 1. Pe. 2.8. the cause not being in him who is the light of the world, but in our selues, making him an occasion of our darkenesse, Iohn 3.19. which by this light shall be made in the end farre more sinfull and damnable. Since then the power of our corruption is so forcible, as it is able to peruert all the meanes ordained for our saluation, as to make the commandement of God in his law, the promises of God in the Gospell, the seales of God in his sacraments, and the loue of God in his sonne, to be vaine and of no value, this must teach vs to humble our selues in the lowest degree, in a hatred and detestation of our flesh and sinfull facul­ties of our soule, which are as the poisoned soile, that either casts vs, or corrupts all the seeds of fruitfulnesse or wholsomenes, that we throwen into it; whereas our sin being disclosed both by the [Page 436]law and Gospell, it is the more to bee hated and abhorred, be­cause it turneth the edge and benefit of both these to our destru­ction. For what could the Lord doe more to preserue our first parents in their innocency than to set as it were a double fence about his commandement, forbidding not onely the eating of the fruit, but the touching of it, binding the hands that they should not conuey it to the mouth? and yet more hath he done for vs, taking vs out of the fire by casting as it were his Sonne in the fire; though as if we had neuer beene scorched, or else being past sense we carrie still the coles in our bosome, and will not haue them quenched with the water of the spirit, to newnesse of life: But let vs not be so wilfull & peruerse, so strong headed and stifnecked as not to bee turned into the way by the rod of the law; but hauing spent the portion of the flesh, and wasted the lusts thereof, let vs grow in loue with our fathers house; for what fruit can we haue in those things whereof we shall be ashamed, or which at length shall bring shame on vs? Let vs therfore shake off the sinnes we haue delighted in, and then haue we suffered in the flesh, and then hath Christ suffered in the flesh for vs; which if he haue, then is our flesh destroied in vs; which if it be, then shall we cease from sinne; which if we doe, then shall we liue af­ter the will of God, though not in perfection, yet reformable to the perfection of his will; and then to vs that are sanctified shall not the law be grieuous nor burdensome as Saint Iohn saith, 1. Iohn 5.3. but it shall reioice the heart, giuing light to the eies, and sweetnesse to the taste, as Dauid saith, Psal 119.7.8.9.10.

God sending his Sonne, &c. This is the second generall p [...]n spoken of at first, namely, that what was impossible to the law is made possible in Christ; wherein obserue foure things: First, the person which sendeth: Secondly, the person which is sent: Thirdly, the maner how he is sent: Fourthly, the end of his sen­ding: For the first, which is God, consider the cause mooued him to this mercy, not any thing in vs, but his owne loue and com­passion towards vs, as it is expressed, Ioh. 3.16. God so loued the world that he sent his sonne: and Ezek. 16.3.4. It is said con­cerning the Church of God, that at the beginning she was born [Page 437]and begotten of the heathen, her father an Amorite, her mother an Hittite, at the day of her birth shee had no mid-wife, neither was shee washed but remained filthy, shee had not so much as a swadling clout to couer her, neither did any that passed by pitie her, but shee was cast out in the open field, lay polluted in her blood & ready euery houre to perish. In which words the mea­ning of the holy Ghost is to set forth our vnworthinesse, our shame, and our nakednesse. If now an honorable person shall passe by, and open his compassion on her, and bring her home, and spread his owne skirts ouer her, feed her at his owne table, make her beautifull, and aduance her to great honour, whereby she that was despised comes to be beloued of all nations, and yet she should againe fall to her pollution and become a common strumpet; if notwithstanding this vnthankefulnesse and aposta­sie, he should draw her home againe, and renue his former fa­uours towards her, no reason could be giuen of this but the free mercy of him that did it: euen so hath God like an honorable person full of all power and riches, strength and maiesty, mercy & compassion seene vs polluted in our bloud before our birth, borne of corrupt parents, brought forth into a more corrup­ted place, which is this world; yet hath he said, we shall liue, he hath caused vs to bud as the flower of the field, yea our time hath beene as the time of loue, hee hath spread the skirts of his pro­tection ouer vs, entred a couenant with vs, and we are become his: now for vs to enquire the cause of this, we can finde none, but his willing loue to haue it so; but let vs striue by the fruits of our liues to honor him, and with the calues of our lippes to praise him that hath thus aduanced his mercy on vs, and let vs not doe the worke of a presumptuous whore either in giuing rewards to the flesh, or taking rewards of the flesh, to fulfill the lusts there­of, lest the Lord diminish our ordinary, as Ezek 16.27. and feed vs with the blood of wrath and lealousie.

Againe heere note, that the Lord neuer worketh but when it is impossible and the cure desperate in the eies of men; for when the Law could not saue vs, then rather than hee would want a people and lose the glory of his mercy hee sent his sonne to saue vs. The woman, Mar. 5.25. that had her issue of blood twelue [Page 438]yeeres, and had spent all her substance among Physitians and auailed not: when man could not heale her then Christ did it; when he that had beene diseased 38. yeeres and had line long at the poole of Bethesda, Ioh. 5.6. and could get none to helpe him in when the water was troubled, then did Christ bid him take vp his bed and walke: when, Ioh. 11.39.42. Lazarus had been in the graue foure daies, that it was impossible for man to restore life, yea scarce possible to abide his smell, then Christ by the speaking of a word could doe it: when, Luk. 15.20. the prodigall sonne had wasted all and was reiected of all, then the father re­ceaueth him home againe: when Ionas was, Ionah 2.2. in the whales belly, and, as the text saith, in the belly of hell, that hee thought himselfe cast out of Gods sight, then did the Lord bring vp his life from the pit and deliuered him: when Daniel was put into the Lions den, Dan. 6.22. to be made a pray for beasts, then the Lord shewed his power by stopping of the Li­ons mouthes that they hurt him not: when the three children, Dan. 3.23. were cast into the fornace seuen times hotter then it was wont to bee, because they would not consent to idolatry, then did the Lord restraine the nature of the flames, that it rather cooled then scorched them: when Dauid, 1. Sam. 23.26. was compassed on euery side by Saul and his company that he had no way to escape, then God sent a messenger to the King to tell him of a power comming against himselfe, whereby they left persuing him: when the Isralites had the red Sea before them, the mountaines on each side them, and the Egyptians behind them, Exod. 14.21. then did the Lord by a meanes, to man impossible, prouide for their safety. The vse whereof is to our exceeding comfort, that if we be closely imprisoned the Angell can vnloose vs, when all doe forsake vs then will the Lord gather vs vp, Psal. 27.10. If we bee ready with Peter to sinke into the sea, if we cry but Lord saue vs, we shall be safe: if we be as dead as the dry bones, Ezek. 37.4. the Lord can and will put life into vs: the slauery that the Pharaohs of the world can put vs to, nor the bondage they can hold vs in, is nothing to the Lord, with whom nothing is impossible; which if we could but once be­leeue we would be lifted vp in what misery soeuer; for the Lord [Page 439] [...] [...]s from [...]ell it selfe: so as we are the cause of our [...]ne miseries, and of our discomforts in our miseries, because we are so incredulous; therfore let vs pray to the Lord to increase our faith that wee may neuer distrust in his power: for that hee worketh not till it bee impossible, hee is moued thereto by our pride, lest if he should doe it by meanes, wee might attribute it to the second causes, and not to his prouidence, and so rob him of his glory: and on the other side, if wee haue no meanes, then we distrust his prouidence, and so despaire as men without God in the world, whereas our affiance in him should driue out all trembling distrust whatsoeuer, for hee that hath thus pro­uided for our soules when they were mouldring away in our sinnes, how can we feare, but our bodies, which with the soule make the whole man, shall bee as deare and pretious to him also?

For the second, which is the person sent, it is the sonne of God, wherein our vnworthinesse appeareth the more, that vn­lesse Christ had beene sent, wee had not beene saued; and this wil the more appeare by considering what we are without Christ, euen heires of condemnation, subiect to euerlasting curse: and if we would haue a description of our selues without Christ; be­fore we were borne we deserued that the mid-wiues should teare vs and rend vs out of our mothers wombe, and cast vs not into water, as Pharaohs mid-wiues should haue done to the Isra­elites, Exod. 1.17. but into the fire which might in some sort pre­figure the heat in hell; and that the first swathing-band should haue beene the chaines of darkenesse to bind vs fast to the diuel; and that the first fire to warme vs at should haue beene that that burneth by the breath of the Lord [...] and that the first milke to cherish vs should haue beene poison to choke vs; and that the first garment to cloath vs with, should haue beene the wrath and vengance of God; for we are so deformed in our conception as the Lord cannot discerne that euer any part of our image came from heauen, so polluted in our liues, as if the Diuell were let loose among vs, yea for our sakes all the creatures both in heauen and earth are accursed (except the Angels elect; and the diuell who was accursed from the beginning) and that ceremoniall le­prosie [Page 440]in the law, Leuit. 15. prefigureth, and [...] morall vncleannesse and leprosie of our soules; for in the law the chaire he sate on, the bed he lay on, the basen he washt in was vn­clean, the meat he eat, yea the company he kept was so also: now in regard hereof God sent his sonne to make that possible, which was in vs impossible, to make his worth answer our vnworthi­nesse, that since his eie could not indure the sight of our vnclean­nesse, it might delight in the beholding of his holinesse; and that the hand that could not bee staied from being auenged on vs, might through the obedience of his sonne be tied and fast bound from striking vs; and that the violes of vengeance which were opened to bee powred forth on vs, might through the pleasure he tooke in his sonne be stopt and diuerted from vs. Secondly, it was necessary Christ should be sent, for our sinnes being against the maiesty of an infinit God, deserue iustice of the same nature, which iustice must haue either infinite satisfaction, or infinit pu­nishment; therefore God being both infinitely iust, and infinitly mercifull, there must be presented to him one of the same nature, who by being infinite, may reconcile both these; if we should present our selues, besides that we are but finit, we must needes taste of iustice, for what haue we but figge-leaues to couer our shame? If we could offer the Angels for our attonemet, it were too low a price, for they are in themselues finite, being at the first created, and for this their creation they stand indebted to the Lord; and the satisfaction they can giue is but their obedience, which is their duty; therefore the price of reconciliation must bee the Sonne of God, who is infinite aswell as God himselfe, equall with him in maiesty, in power, and in purity, and he hath infinitely satisfied his infinite iustice, and ioyned him in infinite mercy to vs, that as Dauid saith, Psal. 32.10. we are now com­passed about with mercy, and we know whatsoeuer compasseth a man, there is nothing can come vnto him, but it must first come through that doth so compasse him; so as wee being through Christ compassed about with the Lords mercy there can no sor­rowes come neere vs, but either mercy will keepe them out, or if they come in, they must come through mercy, and proceed from mercy, and not from iustice nor displeasure.

[...] [...]rd, in what manner he was sent: In the similitude of [...]full flesh. Out of which learne, that God could not be satis­fied for sinnefull flesh but by flesh; not by the similitude of flesh, but of sinnefull flesh: wherein we are to beleeue, that Christ is the naturall sonne of God, and the sonne of Dauid, but not naturall, for he was not begotten of man, his seed being vncleane, but he was conceaued of the holy ghost, and so became man like vnto vs, sinne excepted; therefore it is heere said, in the similitude of sinnefull flesh, not in sinnefull flesh; and in this similitude he was both in the sight of men, and of God: in the sight of men, for all the while he was on earth, he was seene to be subiect to the miseries of sinnefull flesh, both in his life and death; to hunger, for he was oft so; to pouerty, for he had not whereon to lay his head; to persecution, for he fled and withdrew himselfe from much violence intended against him; to griefe, for he wept and sighed for the death of Lazarus, and the destruction of Hierusa­lem; to slanders, for they vpbraided him that he wrought by the power of the diuel; to temptations, for he was carried by the Spi­rit into the desert for that purpose; to accusation by false witnes­ses to colour the sentence of death against him; to scourgings, to scoffings, to reuilings, to the crosse, to death it selfe; all which was seene to men, by some that grieued at it, by most that iested and reioyced at it. He was also seene in this similitude by God him­selfe, for though he was deliuered and tossed as it were from pil­lar to post, from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to the Souldiers, from the Souldiers to the Citie, from the city to the Iudgement seat, from thence to the inferiour officers to be beaten with reeds, & from thence to the gibbet; & though all cried by the perswasion of the high priests, Crucifie him, doub­ling it in the aire with a most damnable echo; yet was all this done as Peter saith, Act. 2.23. by the determinate counsell of God, the heauens hauing decreed that the earth should open as it were to swallow him, because he represented our persons more liuelie then Iacob did the person of Efau, Gen. 27.21. so as for the time he was heauily crushed with the weight of Gods indig­nation, which appeared by the conflict he had with the wrath of God, sweating droppes of blood, & by the basenesse & deiection [Page 442]he felt in himselfe, crying out that hee was forsaken, an [...] doth proue he was in the similitude of sinnefull flesh in the sight of his father, and that it was necessary it should be so, being man to satisfie for man, and God to get the conquest of death, hell and condemnation.

For the fourth, which is the purpose he was sent for: It was to abolish sinne, and to condemne sinne in the flesh, speaking me­taphorically or in a borrowed speech; meaning heereby that there was great pleading in heauen before the seat of God be­tweene Christ and the diuell, the seed of the woman and the ser­pent, the diuell challenging of vs to be his: first because in our first parents we gaue more faith & credit to him then to God; for when God had wrapt vp condemnation in the forbidden fruit, we thought it to be the hidden treasure of diuine knowledge; when he had sweetned his inhibition of this one tree, with the free vse and liberty of all the rest, as if we should starue for meat, our appetite must be enflamed to this aboue the rest; and when he had enioyned a law vpon our fingers, as not to touch it, then doe we through the strength of suggestion prefix our eies on no other marke then to gaze on it, thereby to insnare our hands to snatch at it: Secondly, whereas Adam had his birth and creation in innocency, which was but a particular allegation for him, yet we that are his posterity haue our beginning from corruption, as if in our generation we vowed a course of vncleanenesse, and doe performe this vow by plunging the whole man into the lake as it were of impiety, and therefore in our liues resembling his likenesse by walking in the workes of darkenesse he impudently would haue faced out the matter as if heauen had beene but the hall of iustice, fit for the maiesty of God to sit there, and not for vs to abide there longer then while sentence is in giuing: But when Christ against this had truly alleaged the eternity of his generation in respect of his God-head, the cleannesse of his con­ception in respect of his man-hood, how in this person of ours he was euer sanctified, in this flesh of ours had vanquished the fierce temptations of the diuell; and how we in our owne persons by the water of the holy ghost are daily washed; when by this hard pleading of Christ on our side, we were by the sentence of [Page 443]God vnshakled, as prisoners vniustly detained, and had our ab­solution written in our foreheads that the damned might see it to their discomfort; then the sonne of God hauing by this his trauell o [...]ened the insearchable riches of his fathers mercy toward vs, he condemned sinne in this flesh, and purged as it were euery veine of the hidden filthinesse lay in it, and made vs members of his body. So as from hence learne to measure the benefit thou hast by Christ, that he is no further sent to thee then he hath de­stroied sinne in thee; for if thou settest vp a seat for profane­nesse in thy heart, sowing thy fruit to the flesh and liuing to thy selfe, then, as 2. Cor. 5.15. Christ died not for thee, and he was sent to die that by his death thou mightest liue to him; beware therefore thou doest not examine thy selfe too slightly in this matter, for it was easier for the Lord to create a new heauen and a new earth, then to raise thee from the dead, and to abolish sinne in thee, which kept thee vnder the dominion of death, hee ha­uing no resistance in the one, and in the other hauing the rebelli­on of thy nature to hinder him; so as thou must not measure the death of sinne in thee by the auoiding of grosse sinnes, which the sunne hates to shine vpon, but euen by thy practise and delight in smaller sinnes, for if these doe keepe their course in running priuatly through thy life, as the bloud doth in runnig secretly through thy veins, it keepes out the spirit which should raise thee from the old Adam to the new, from rebellion to obedience, from darknesse to light, from hell to heauen. Striue therefore as in thy ignorance to please the flesh, so by thy knowledge to content the spirit, that as pride pleased the flesh, so humble­nesse of heart may please the spirit, and that for the assurance of Christ to be thine, thou maist doe euery thing contrary to that thou didest before, after the example of Domitian the Emperour, who was answered if hee would gouerne vprightly, he must doe contrary to that the gouernours had done before who ruled with crueltie and tyran­nie.

THis verse hath reference to that which went be­fore, amplifying the reason why God sent his sonne in the similitude of sinnefull flesh; that the righteousnesse of the law might be fulfilled in vs; and standeth on two parts: First, by whom: Secondly, for whom this righteous­nesse was fulfilled.

From hence obserue that there be two kinds of righteousnes: first, a righteousnesse whereby God doth iustifie: secondly, a righteousnesse whereby man would iustifie himselfe: The first is so called in two respects: First, because it proceedeth from God: Secondly, because it is in God, and not in vs; and this appeareth by opposition of the contrary, 2. Cor. 5.21. Christ was made sinne for vs, that we might be made the righteousnesse of God in him; where that sinne, and this righteousnesse are opposed, that as there dwelt no vncleannesse in his flesh, but our corruption was imputed vnto him because he appeared in our likenesse, so is there no righteousnesse in vs, but that of Christ is imputed vn­to vs, we being made one flesh and one spirit with him. There­fore erroneous is that of the Papists, that say, this iustifying righ­teousnesse is not absolutely of God, but partly of nature and the faculty of free will, and partly of grace concurring with free will. Againe, the second, they deny that it is onely in God, for Gods righteousnesse, say they, is that wherewith he indueth them that shall be saued at the moment of their regeneration, but after is abiding in them, called (his) because at first he doth iustifie the wicked, but after it is mans, put and infused into him as a quality [Page 445]by God, which is meere contrary to this place that we must seeke to be righteous in Christ onely, because he onely hath fulfilled the righteousnesse of the law; and this was the end why Christ was sent, namely to supply our wants, and was performed by him onely by the spirit of life which was in himselfe: for by the spirit of life of Christ which is in vs, it cannot be: For first, vnlesse wee bee able to doe it as exactly as Adam in his integrity before concupiscence entred into his heart, wee cannot doe it as wee should; and this none can doe but Christ; therefore in our owne persons we are damned: Secondly if we could attaine to the per­fection of Adam, yet is out case in our selues desperare, because it sufficeth not that we now fulfill it, but wee must make vp that breach, and cure vp that wound was made at first by the sinne of Adam, else is the law in the strictnesse of it vnsatisfied; and this no flesh can doe, but the flesh of the sonne of God; howbeit hee by the spirit of sanctification hath made vs a holy people set at li­berty in him, and as highly in Gods fauour as euer Adam was: For first he hath absolutely performed it: Secondly, he hath in­finitely satisfied for our breach of it: And thirdly he hath merci­fully washed away the filth of our sins by the water come forth of his side, which is his spirit.

We must therefore beware our iudgements be not corrupted with this error of the Papists, to thinke we are iustified partly by workes, and partly by grace; for we are saded by grace onely, and without works, for who can tell when he hath wrought well that he deserueth saluation? nay looke Mark. 10.17. and we shall see one through the hypocrifie of his heart bragge he had from his youth obserued the whole law, and yet asked what he should doe more to obtaine eternall life; so as no man can tell when he hath done enough: besides that, when all is done to the vttermost, euen then are wee but vnprofitable seruants; for the most righ­teous in his workes doth either sinne in the matter, or in the measure and manner, or in the end, or in all three, and therefore he that laboureth to build a tower with his workes to clime to heauen, buildeth Babel to his owne confusion. And if thy sal­uation should be thus diuided betweene the works of thy hands, and the workes of Christs flesh, then makest thou Christ but in [Page 446]part mercifull, and in part a Sauiour, who is altogether mercifull, and a perfect sauiour, there being no name vnder heauen but his by which we can be saued, as the scripture speaketh, he being the scape goate mentioned Leuit 16. that carried our sinnes into the wildernesse, for which otherwise we had beene slaine, if the wrath of God by that meanes had not beene staied; for there is not so much as a weake disposition in vs to doe good which may bee made sufficient by grace as the Papists would perswade vs, but our naturall will is not onely weake to doe good, but willing to commit all kind of sinne, needing not onely furtherance but al­teration and change, not in substance, but in qualities and cor­ruption; for as Ieremy saith cap. 10.23. The way of man is not in himselfe, neither is it in man to walke and to direct his steps; and Ezek. 36.26. A new heart (saith the Lord) will I giue you &c. the old heart in a man being no more able to receiue goodnesse then a stone is to receaue softnes. Nay we say first that God offe­reth not grace generally to all men, but to such onely as shall be saued: and whereas they leaue this grace in a suspension, in saying it lieth in our willes to receaue it or not; we say, naturally we haue no such free-will to chuse good or euill. True it is our will hath this freedome, of two sinnes to chuse the lesse, as some chuse to be couetous, some to be idolaters, some to be vsurers, some to be flatterers, some to be Atheists: but to haue the choice of good or euill is not in our wils, for that liberty was onely in mans inte­grity, and taken from vs when Euah tooke of the fruit of the for­bidden tree: so that al the power of all the creatures of heauen & earth is not able to cause the wil to like of that which is good, nor keepe it from that sin wherto it resolutly inclineth. But now if we regard the will as it is changed, and partly renewed to the will of Christ, yet for all that it hath not any such freedome as to chuse betwixt good & euill; for this belongs not to the nature of the will, otherwise the Angels in heauen should hang in the same su­spence with vs, whereas we know they doe absolutely the will of God in heauen, as we pray we may on earth; & so with as much of our wils as is renewed wee do the will of God willing lie with­out any such free election; & this is wholly wrought by God, as Phil. 2.13. It is he that worketh both the will & the deed, and Ioh. [Page 447]6.37. All that the father giueth me shall come vnto me: he doth not say, shall come if they will: & Ezek. 36.26. the Lord doth not say, this will I do if yee wil, but speaketh absolutely & powerfully, A new hart will I giue you, & I will take away the stony hart: For howsoeuer it is meet Adam should haue this free election being made a perfect resemblance of the image of God, yet is it not meet for vs in this second creation, lest heereby we should make the death of Christ of no effect, neither his grace nor spirit; for if we had it, then should we fall from Christ, because of that flesh & infirmity that is in vs; & therfore as the Lord doth begin with vs by his spirit to conuert vs, without any thing in vs to further it, but altogether to withstand it, so doth he proceed with vs by his spirit, and end with vs by his spirit, that he may be all in all in our weldoing and in the worke of our saluation. And yet notwith­standing this, we haue neede of exhortations, threatnings, praier, and such like, to strengthen and stirre vp our dull and senselesse wils; for the inward working of the spirit, which frameth our wils to will good, doth not abolish the instrumentall causes, but we haue need of these meanes: first, because they are sanctified of the Lord and ordained to make vs lay hold on the spirit: second­ly, because without these the spirit and graces of God would soone perish; which counsell is giuen, Heb. 3.13. to exhort one another daily lest we be hardened through the deceit of sinne: for though God could doe this onely by his spirit, yet hee will haue these meanes vsed, that we be neither high minded nor idle, for since we cannot doe good, why should we be proud, and since we so hardly keepe good we must not be idle, but, as Phil. 2.12.13. end and worke forth our saluation with trembling; for as one holdeth a great masse of lead or other vnremoueable weight, not to remoue it, for hee knowes hee cannot, but onely to trie his strength, so though we cannot, nor need not performe the law, (because Christ hath done it) yet must we make it the rule of our obedience and of a sanctified life, that heerein we may resemble Christ who alone hath sanctified vs.

We are then to consider how Christ hath fulfilled the righte­ousnesse of this Law; and that he hath done two waies, partly by abrogating it, and partly by establishing it; he hath abrogated [Page 448]the law in two things. First in the power of separation between man and man, which was the law of ceremonies, so as what was enmity betweene Iew and Gentile, that hath Christ abolished, and therefore as it is said, Ephes. 2.14. Christ is our peace which made of both one, and hath broken the stop of the partition wall through his flesh in abrogating the hatred, that is, the law of cō ­mandements, which standeth in ordinances, for to make of two one newe man in himselfe: Secondly, in the power of maledi­ction betweene God and man, whereupon it is said, Gal. 5.23. There is no law against vs, that is, the curse of the law for sinne is not due to vs, because Christ hath taken it away, and therefore it is said, 1. Tim. 1.9. The law is not giuen vnto a righteous man, that is, against a righteous man there is no law, the curse of the law belonging onely to the reprobate, and not to the elect; how­beit we must not thinke we are so deliuered from the condemna­tion of it as that wee are freed from the obedience of it; Christ therefore hath likewise established the law, and this two waies: First, in the doctrine: Secondly, in the obedience to the do­ctrine. For the first, that not any thing of the doctrine is abroga­ted but perfectly taught by Christ, as appeareth, Mat. 5.22 2 [...]. That the least euill thought is damnation, That anger in heart is flat murder. That he that lusteth but in hart after a woman com­mitteth adultery: and Saint Paul saith Rom. 7.7. hee knew not what lust was, till he knew the righteousnesse of Christ. Againe, as was touched before, Christ came but for these two ends: first, to make peace betweene man and man: secondly, between God and man; now the moral law made no enimity betweene Iew and Gentile, but the ceremoniall law, for that was the wall parted vs and them, and that onely is broken downe by the comming of Christ; and for the other, the curse of the law made all the warre betweene God and vs, & the rigor of it Christ hath satisfied; but the doctrine of the law made none; for we yet in the precise kee­ping of it challenge life, Christ hauing fulfilled it in vs and for vs, so as Christ giueth vs no new righteousnesse but that wee our selues could not perform, & yet we claime it as done in our per­son by the righteousnesse of the law, that Christ in our flesh per­formed: for the second, he doth also establish it in the obedience [Page 449]to the law, and this two waies▪ Fi [...]t, b [...] [...]he person of Christ, for by his inherent holinesse was fulfilled all the law, which is impu­ted to vs: Secondly, as by righteousnesse inherent in him, so by his spirit of sanctification dwelling in vs, hauing the whole man in part changed, that we are able to doe what God will, and in iudgement to allow, in affection to embrace, and in action to execute what he commandeth; so as if we consider our filthinesse we haue the blood of Christ to bathe in; if our nakednesse, wee haue the robes of his righteousnesse; if our beggery, we haue his riches filled with all graces; yet must we alwaies ioyne bloud and water, faith and works, in the person iustified, for they are notes of our religion, signes of our conuersion, seales of our election, fruits of our iustification, testimonies of a good conscience, in their end they are referred to the Lords glory, they are causes to stirre vp others to the seruing of the same God, & they are of the Lord accepted and recompensed in the mercy of the rewarder, and not at the merit of the worker, for he can accept of none by desert but that which is according to the precise couenant of the law; but water is to be stood vpon as a signe that bloud hath gon before, and the writing of his law in our hearts by sanctification of life is a proofe that our sinnes are purged in the blod of Christ, and pardoned through the mercy of God. And in respect of these seuerall operations and workes of Christ in aboli [...] the law in the curse, and establishing the law in the obedien [...] [...] it, we that are elect are said to be dead to the law, Rom. 7.4. and al­so liuing to the law; wee are dead to the law in three respects: First to the condemnation of it, because being iustified by Christ we cannot be condemned by the law, for the wrath of God is ta­ken away through the imputation of his righteousnesse: Se­condly, to the constraint of the law, for it doth not constraine vs which are Gods elect, as it doth the reprobate, because Christ by the worke of his spirit doth bend our wils to the obedience of the law in some measure, and stirre vp our affections to a de­light in it: Thirdly, we are dead to the power of prouocation which was in the law to vrge vs to sin, because our sins being ta­ken away in the passion of Christ, the law bringing vs as it were vpon the scaffold and shewing vs hell gates, and heauen a farre [Page 450]off, not able of our selues to make passage to it, teacheth vs to auoid all sinnefull occasions whereby our feete might be found slipping, and to lay the better hold vpon the bridge the Lord Ie­sus, by whom the conscience is so pacified, as wee are euer dire­cted in the right way; so as we are dead to it in the curse of it, and aliue to it, as it is the rule of our direction; we are dead to it in the bondage of it, and aliue to it in the obedience of it, Gods spirit directing our hearts to doe that willingly which the law requi­reth. Since then there is this necessity laid vpon vs, to be dead vnto sinne, for which sinne the curse of the law is due, and to be liuing to newnesse of life, though wee see this rich benefit of ha­uing the righteosnesse of the law fulfilled, to bee performed by Christ onely, and that for vs, we must beware we fall not either into profane security, or else into presumptuous hypocrisie; the one thinking the fauour of God not greatly requisite, the other that it is easily obtained; the one running on still to sinne, the other couering their nakednesse with fig-leaues, which are not broad enough to couer all, nor thicke enough to hide them from his eies, that pierceth into the deepest darknesse; for these may haue a knowledge of the law and subscribe vnto it, a glimmering sight of Christ in the Gospell and reioice at it, and yet not haue sinne condemned in their flesh, but their flesh damned for their sinne, whereas if we straitly trie our selues by the law, and see our sinnes as sores runnig full of corruption, and damnation to bee awaiting vpon the least sinne, then is the commandement come vnto vs, and then sinne being reuiued we know to what Physiti­an to goe, and what eie salue to craue, for we cannot looke into the bottome of our hearts, vnlesse we looke into the bottome of the law, and if we faile in this wee shall know no sinnes, and so consequently no Sauiour for sinnes: for God being a fearefull Iudge, and a consuming fire, we cannot stand before him with­out peace of conscience; nor haue this peace without grace from Christ; nor partake of this grace without acknowledgment of misery; nor come to this acknowledgment without a through sight of our sinnes; nor attaine to this sight without a sight of damnation due for them; nor see this damnation without a triall of our selues by the commandement; so as Christ hath not by his [Page 451]vertue abated, but aduanced the power and excellency of the law in the right vse of it, for which it was ordained, namely, to set our hearts on God, and our waies in the trade of his comman­dements; and therefore let vs by all meanes shun two extremi­ties: First, a restlesse desire to performe the law so precisely as to seeke life in it, which is harder for vs to doe then to remoue mountaines, or to clime vp to heauen to see the seat of God: Secondly, rechlesse impiety to liue profanely because we cannot liue so precisely as we ought, for the law is the goale wee must time at, and the perfection we must striue to, and though in our best workes we are vnprofitable, yet must we worke, lest wee be abominable.

Now for the second part, namely for whom Christ tooke this paines to establish and fulfill the righteousnesse of the law; it was for such as walke not after the flesh, but after the spirit, which teacheth vs to know a child of God from a reprobate, the life of the one being like the darkenesse of Egypt, grosse and palpa­ble, the other like the Sunne-shine, cleere and comfortable. And this life in the elect may be discerned by two markes: First, by a spirituall, inuisible, internall testimony: secondly, by a reall, externall, and visible. The first is discouered two waies; first by the spirit of adoption, whereby we cry in confidence to the Lord as to a father; secondly, by the spirit of sanctification, whereby we liue in obedience and subiection as to a Lord. The outward euidence of a Christian is likewise knowen two waies: first, by an outward profession: secondly, by walking in that profession. Now lest we be deceaued in the inward signes; first, through pride in our selues, and the policy of sathan, to make vs thinke we haue them when we want them, as Matth. 7.23. Many by doing great things in the name of Christ, will entitle themselues to heauen which is a purchase for the elect only, but he will professe he neuer knew them: secondly, through the se­crecie of them, they being knowen onely to God, as 1. Cor. 2.10. The spirit searcheth all things, and no man knowes the heart but he that made it; therfore an inuisible faith must be discerned by visible fruits, and who can tell that the powers of his soule be reformed, if it breake not forth into his life, for which cause the [Page 452]badge of a renued Christian is; first, a proclamation as it were, whose he is and vnder whom he serues: secondly, a blamelesse course in conuersation: the first of these is communicable to hy­pocrites, who will seeme to carry a weapon for the Lord, but with weake hands, and false hearts, making a flourish as if hee would defie the diuell, yet secretly and couertly feeding on him, and defending him in his desires; and therefore he that is truely elect must be measured by his life, and we must not looke into the spi­rit which is in him, but into the fruites of the spirit which hang about him; not to his inuisible faith, but to his visible workes of faith; not to his outward profession, but to his walking accor­ding to his profession, as Gal. 5.25. If we liue in the spirit, wee must also walke in the spirit: so as men are not to bee iudged by their tongues, but by their steps; and since we must iudge them this way, if we see one liue inordinately, sweare outragiously, blaspheme mightily, oppresse cruelly, haunt wicked company, and such like, we may well say he is wicked: and if he reply, iudge not, thou maiest answer; thou maiest safely iudge the roote by the tree, and the tree by the fruit, a fountaine by the streames, and the streames by their cleerenesse, a sicke man by his weake­nesse, and the danger of his weakenesse by the nature of the dis­ease, and what is in the heart by that commeth out of the heart, Mat. 15.19. for how could such a sea of sinnes swell ouer their bankes if thou wert stable minded? those hauty lookes could ne­uer so transforme thy countenance, if pride did not possesse thee; nor thy vsury and oppression, so rage and some out in thy pur­chasing and possessions if couetousnesse did not delight thee; nor profanenesse and cursed speaking so please thine eares, if ig­norance and contempt of God did not so seale vp thy conscience as thou canst not see thine owne deformity. Hobeit in this thy iudgement of others, obserue 3. rules: First, iudge thy self first, lest while thou reprouest others, thy self may be cōdemned: Second­ly, giue thou no final iudgement, for that pertains to God alone, before whose eies all things are open: Thirdly, iudge not accor­ding to the inner man, but by the outward, that euery man may see as much as thy selfe, though they want that heauenly wise­dome to mislike, for what sow did euer finde fault with other for [Page 453]wallowing in the mire: secondly, consider the phrase or meta­phor vsed by the Apostle, borrowed from trauellers or those that vndertake dangerous iournies; for as one is subiect to fall if he walke in slippery places, or to be hindred in his walke if blocks doe lie in his way; so fareth it with the child of God, he walketh through slippery places, and gets many fals, but riseth immedi­ately because he meets with Christ in the way, he trauaileth ouer mountains as it were in the wildernesse, and is much wearied, but refreshed by Christ, who is vnto him the water of life; yea he hath many stones laid on purpose to stumble at, but through the strength of Christ he creepes ouer them and comes at length to his iournies end, which is his rest in heauen. Thirdly, marke the difference betweene the way of the elect, and of the reprobate, the first, as Mat. 7.14. is strait and narrow, the other broad and wide; now though the labour be greater to croud into the nar­row way, yet heerein is the benefit greater also, that being nar­row when thou art once in thou canst not lose it; and being strait, thou maiest goe on as by a line and cannot misse it, yea if thou fall, as needes thou must through frailety, being in the way that God prescribes thee, thou hast, Psal. 91.11. the Angels to protect thee, so farre as thy fall shall not hurt thee; whereas now the wicked that take such elbow roome in their walkes, they may and do easily wander, and being once out of the way, the further they goe, the further they are off the end they desire, nay they haue such windings and turnings in the lusts of the flesh where­in they liue, as it carieth them at length among the wolues of their soules, that will deuour them; and though as Iob speaketh, cap. 15.20. The wicked man is continually as one that trauelleth of childe, being euer conceaued with some mischiefe, as Esa. 59.4. yet God so disappointeth them as it were of their midwiues as they bring forth but a lie, as Dauid saith Psal. 7.14. And ther­fore it fareth with the children of God, and the wicked, as with two setting forth together, the one going strait toward the place appointed, the other turning backeward from it, the first will come to his iournies end at the time appointed, the other neuer; euen so will God in his due time bring vs whom hee findeth watchfull and vigilant, to that place that Christ hath prepared for [Page 454]vs in his house, and shut the dores vpon them that wandred all their life as in the darke, that since with darkenesse they were delighted, in darkenesse they shall be tormented. Fourthly, ob­serue the maner of the hypocrites walke. For as the Hare when she is started by the hounds, by reason of that naturall instinct & sagacity God hath giuen her, runneth toward the market way, not for any desire she hath to the way it selfe, but that the hounds might lose her tract by the continuall passage of the people; euen so doe the hypocrites walke in the tract of Gods children, as, come to sermons, ioyne in praier, reproue swearing, lispe out somthing for reformation, and such like; but why do they this? onely because wee should not trace them like foxes into their form whither their carriage for the flesh is gone before, so as they are but clokes to couer their filth withall, that looking into their profession they will deceiue vs; but if wee cast our eie but vpon their feete, we shall finde their steps tend to death. And whereas policy hath diuided the state into three branches, the King, the Clergy, and the Laiety, the scripture affordeth vs ex­amples of hypocrisie in euery one of these: Herod for a King, Mark. 6.20. will grace the doctrine of Iohn Baptist so farre as he will heare him gladly, and fauour his person so much, as he will yeeld to many things at his request; but yet he had a swing in the flesh he could not bee turned from, for you might haue traced him home to his brother Philips house and haue sene a most fil­thy nest he had there made for his walk in the flesh. Looke vpon Iudas a Disciple, a follower and preacher of Christ, he pretends a worke of mercy and a religious care of the poore, Ioh. 12.5. there is too much ointment wasted on Christ, that might better haue beene spent and bestowed in mony vpon the poore; heere are good words and faire shewes, but the Lord vneaseth his hy­pocrisie and discouereth his priuy way to be but for the filling of the purse which he c [...]ied, that he might spend it on his lusts, for faith the text, vers. 6. He was a theefe. Lastly steps in Ananias and Sapphira, the foundation of a family, being man and wife, they, Act. 5.1.2. will be such hot followers of the Apostles as none shall goe beyond them for the reliefe of persecuted Christi­ans, they will sel a possession & pretend to bring the whole price [Page 455]of it and lay it at the Apostles feete; but marke, they haue a secret chest they thought no man should see, one corner of couetous­nesse in their heart must be filled, by keeping part of the mony to themselues: which dissembling of theirs was suddenly and se­uerely auenged, that we may beware by their destruction. After this sort doth the Lord in all ages discouer the skirts of hypo­crites, that if they be but watcht ouer in a holy wisdom they haue euer some backedore which we shall at length espie, whereat the lusts of the flesh doe enter, which heapeth but heauier desolation at the last, because they thought to haue mocked God, who in truth will not be mocked. Now some will say, if they walke in the right way at any time it sufficeth, alledging for their example the thiefe vpon the Crosse, Luk. 23.40.41. who made but a short confession, for that long happinesse he hath in heauen, and ther­fore thinke thy need not take so long a iourney as Abraham and the rest of the saints of God haue done. But how can he that set­teth foorth in the euening finish the same iourney he doth that went out in the morning? It is true, God calleth at all houres, yet must we not looke for such miracles at the moment of death as the conuersion of the thiefe was, for if we deferre the time we may faile of his promotion, there being but one particular flower of that kind in the whole garden of God; besides he had no such meanes of faith offered him till he was vpon the gallowes, wher­as we haue had and doe still enioy great store, both for our pre­sent vse and for to lay vp against a dearth heereafter: & againe, by this our deferring and shufling off the time of saluation we sinne three waies: against God, against the saints of God, and against our owne soules; against God, because we dally with him and a­buse his patience, putting that day far off which may come at the least to thee in an instant, if the Lord withdrawe thy breath but a while from thee: against the Saints of God, because thou depri­uest them of that company, comfort, and profit thou mightest haue each of other, for heerein standeth the communion of Saints in a fellow-feeling one of anothers miseries, comforting them in their griefes, strengthening them in their infirmities, supplying them in their wantes, and encouraging them in the faith and power of grace which they haue receiued: lastly, against [Page 456]themselues in thus hazarding their soules; for it is not enough to say, Lord haue mercy on thee when thou art on thy death bed, when rather sense of thy paine then feeling of thy sinne doth driue thee to that extremity, but thou must seeke for mercy be­fore thou art thrust into those straites, else may thy conscience then flie in thy face, and the remembrance of thy former negli­gence stop thy mouth as a iust reuenge for thy sinne of delay, which was before committed. Againe, heere all lithernesse and lazinesse is remoued from them that are ready to finde excuse for not walking so cheerefully, boldly, and constantly, in the right way as they should; for assure thy selfe there is no crosse can fall vpon thee of that force as to crosse the working of Gods spirit in thee, if thou thy selfe be not a meanes to quench it, for if thou wilt hide thy talent, it is true it can turne thee to no aduan­tage, and if thou doest not stirre vp the graces in thee and varnish them as it were with a continuall vse of them, no maruell though they decay and thou too, for the kingdome of heauen is taken onely by the violent that striue and sweat, and labour euen as he that is famished doth for meat, so that if thou entertaine the spi­rit with diligence in praier, in hearing, in meditation and such like holy duties it will awake thee from thy sleep, and remoue all impediments that may either turne backe thine eies from behol­ding thine anointed Christ Iesus, or with draw thy heart from buying that hidden treasure that is sealed vp for thee in the booke of the promises of God.

Lastly obserue the maner of the Apostles speech: beginning with the negatiue: We must not walke after the flesh, as a matter of greatest weight, before hee commeth to the affirmatiue, to walke after the spirit; for where there is the absence of good, there must needs be euil; but where there is the absence of euill, it followeth not that there is good: therefore we must not onely not doe euill, but we must doe good, as Dauid saith, Cease from euill, and doe good; so as the flesh must first be shaken off, before we can shape our actions or affections after the spirit: and to this purpose Esay saith, cap. 1.16.17. Cease to doe euill, learne to doe well: and Paul Rom. 13.12. Cast away the workes of darke­nesse, and put on the armour of light: and Ephe. 4.22.23. Cast [Page 457]off the old man which is corrupt, and be renued in the spirit of your minde: and, as Tit. 2.12. we must not onely deny vngodli­nesse, but we must liue religiously: and 1. Pet. 4.1. There must be in vs a signe not onely of Christs suffering, but also of his resurrection, to liue not after the lusts of men, but after the will of God: and as Rom. 7.4. Wee must not onely bee diuorced from our first husband the flesh, but we must be married to our second husband, which is the spirit: so as for thesound cure of our corruption, the rotten flesh must first be pared away that the right plaister may bee applied, and when thou art healed thou must sinne no more, lest a worse thing come vnto thee; but as hauing the sore running on thee, the Lord dispensed with thy vntowardnesse for that time; so now hauing the wound stopt, and thine eies opened, by a second laying of Christs hands vpon thee, thou must performe such actions of life one­ly as are deriued from the spirit of God working in thee. The vsurer therefore must not onely leaue his vsury, but he must lend freely; the oppressor must not onely cease from grinding the faces of the poore, but hee must releeue them liberally; the proud man must not onely forget to wrinkle his face by looking austerely, but with meekenesse and humility he must embrace his brethren; the profane man must not onely forsake his ie­sting and scoffing at religion, but hee must set himselfe in the same ranke to be railed at for the name of Christ, knowing that by this meanes, as 1. Pet. 4.14. The spirit on his part is glorifi­ed. And this may serue to stop their mouthes, that thinke him an honest man that doth no harme, whereas the not doing hurt is but as a tingling and pricking in the flesh after a great benum­nednesse, but it must be the action of good that must shew the life of Christ to bee in thee; else maiest thou as well thinke it a causelesse curse vpon the figge-tree, that hauing but leaues wherewith she did no harme, was yet dried vp because she bare no fruit.

HEnce the Apostle proceedeth to proue who those bee who are ingrafted into Christ, and who are not but continue in the wrath of God, and this hee doth by following the opposition first made between the flesh and the spirit, shew­ing in these verses what the seuerall natures and dispositions of them both are: And secondly what are their se­uerall ends; they that are after the flesh thinke nothing sauoury but what comes from the flesh, but their fruit and end is death, that is, damnation: but they that are guided by the spirit taste no­thing but what is spirituall, and the fruit and end of them tendeth to a double comfort for their soules, first, bringing peace of con­science, which is a continual feast in this life; secondly, eternal fe­licity in the life to come; so as in summe his meaning is to shew, that as many as are not in Christ shall be damned, and as many as build vpon Christ shall be saued.

Then we must first know, what is meant by flesh, and what is meant by spirit: for the first, what is meant by flesh Christ tels vs, Iohn 3.5. in his answer to Nicodemus, saying, That except a man be borne againe of water and of the spirit, he cannot see heauen; meaning thereby, that before a man be regenerate he is nothing but flesh, soule and body and all, for that is borne of flesh is flesh, and a cleane thing cannot be drawen out of corruption: so Paul 1. Cor. 15.50. saith, that flesh and blood cannot inherit heauen, not meaning thereby that flesh wherein we are inclosed, for the [Page 459]very substance of it shall see God, but the old man the corrupti­on of nature which is our mother wit and wil; howbeit what this flesh is, is more amply set downe, Gen. 6.5. where it is said in the originall, that all the very mould of the deuising thoughts of a mans heart are, not inclined to euill, but simply euill; and not euill, but onely euill; and not onely euill, but euill in all things; and not onely euill in all things, but euill in all things euery day: and Saint Paul, Rom. 3.10. maketh a full description of a fleshly man, shewing what euery one is by nature: There is none righ­teous, no not one; the reason is, because there is none that seeketh God; and for not seeking him they are all become apostats; and by this their apostasie are become vnprofitable; and being thus of no value their throate is an open sepulchre; and being thus enlarged like hell, they vse them either to deceit in that poison is vnder their lips, or else their mouth is full of cursing and bit­ternesse, which are two contrarie sinnes; their feete are swift to shed bloud, and destruction and calamitie are in all their waies, and the way of peace they haue not knowen: and last of all, they haue not the feare of God before their eies, which is the true cause of that cursed brood and chaine of sinnes that hang toge­ther. Now for the second, what is meant by Spirit, and that is a diuine, heauenly, inuisible, and supernaturall working of the holy Ghost in the hearts of Gods children, in begetting them anew into the glorious image of Christ, by changing into ano­ther quality and condition all the powers of their soules and affections of the heart, which is done by faith in the outward man, and by peace of conscience in the inner man, by reason whereof the elect are saied euen in this prison of theirs to bee spirituall.

From hence obserue first, that the world is diuided but into two kinds of people, fleshly and spirituall, for there is no meane betweene them, & howsoeuer the enemies of God are distracted into seuerall and sundry factions; some denying the power of godlinesse through porfanenesse, some diuiding the power of it through opinion of merit, some thinking there is no God at all, and some imagining he sits idle in heauen without hauing any sterne to guide and direct the frame of the earth; yet doe they [Page 460]all erre alike in their hearts, and being all out of the way they shall finde the same reward of their worldly wisdome and their end to bee damnation: now these two sorts and conditions of men are easily discerned, for by their fruits you shall know them, the one sauoring the flesh pots of Aegyt, the other the sweetnesse of the land of Canaan; the one being taken vp and possessed by the pleasures of the flesh, the other striuing and laboring in the workes of the spirit; the one hauing sinne as it were alwaies vn­der his nose sauoring nothing else, the other hauing the spirit euer in his eie to diuert his feet from the snares and pleasures of concupiscence; for by this word (after) which is in the text, is signified in the original tongue, to be guided and conducted and led by the flesh, which sheweth our great infidelity in not belee­uing what the holy Ghost sets downe, giuing it heere in precise commandement that we should not be directed by the flesh, and binding this commandement in the breach of it with a peremp­tory curse of damnation for being guided by it; and yet as if God could not make his word good, or that we could wrastle our selues from his wrath, our taste, our smell and all our sen­ses are busied onely in the workes of the flesh as if we would cast away our selues willingly, whereas euen in naturall reason wee should abhor it; for who would be conducted by such a one as cuts the throats of al he guideth? or who is he that trauelling to­ward the desert will picke out such a guide as should lead him to be deuoured of wild beasts? or who that hath his iourney by sea will make choice of such a Pilot as hath cast away as many as he conducted? or who would entertaine a knowen theefe and a wa­ster to be the steward of his house? or who would take such a hus­band to be the guid of her youth as spends and wasts himselfe in licentiousnesse? or what Prince will admit him to bee his cheefe counsellor that is a knowen traitor to his person? or such a one to be captaine ouer souldiers as is a knowen and proclaimed re­bell? There is none so simple nor so profane but will dislike and detest the choice of any such guides and leaders; and yet he that taketh his flesh to be his captaine, his arme & his guide (a know­en and vnreconciliable enemy to the soule) shall by the con­duct of his owne corruption not onely lose his body but his [Page 461]soule also; for if the blind lead the blind both shall fall into the pit of perdition. Therefore let the world loue her owne, and the flesh pamper it selfe: let Cain build him a citie, Gen. 4.17. to hide him from the presence of the Lord: let Esau follow his hunting, Gen. 26.30. to satisfie his pleasure in the death of veni­son: let Nimrod, Gen. 11.4. build him a tower to get him a name vpon the earth: let the rich man, Luk. 12.17. heape vp his fruits till his barnes will hold no more: let Diues, Luk. 16: 19.20. be costly in his apparrell, and delicate in his fare euery day; yet obserue thou but their ends and thou wilt not ioyne hands with them, for Cain was branded of the Lord as a casta­way, Nimrod confounded for his pride, Esau reiected for his profanenes, the rich man snatched suddainly from his substance, and Diues throwne downe to hell where he lies panting and cri­ing for a drop of water and cannot haue it.

Againe in that it is said, they sauour the things of the flesh, obserue, that all that is in a naturall and carnall man and com­meth from him, is but flesh, that is, sinne, yea and the most excel­lent parts that are in him, that is, his wisdome, deserueth death, and is but as a worme in the shell to consume him, for he wanting the spirit, which is the life of the soule, as the foule is the life of the body, his soule, his body, his minde, his will, and his vn­derstanding are but members, as Paul calleth them, Rom. 7.5. that is, but flesh and bloud, and therefore the perturbations of sinnes doe worke inwardly in the members of a naturall man: wherein we must make a difference betweene perturbations and affections, wee hauing affections in vs by nature, for when wee were in our integrity, we had the vnderstanding and knowledge of God and of his will, yea and wee had affections to performe his will; but after the fall, these affections were peruerted, for where before they were fixed on God, now they are setled on sinne: but for perturbations, they arise and proceede from the corrupted root of nature, it being a sinne deriued from originall sinne, so that if a man die in the wombe the Lord hath enough to condemne him; but if he liueth after his birth, then vpon this originall sinne there worketh the perturbations of sinnes which heapeth greater condemnation vpon his head. And this is the [Page 462]condition of the vnregenerate, that all they doe is sinne, it being but the some and fruit of the sinne that lieth within: for if a na­turall man will bring forth fruit, he must either doe that which is commanded or forbidden, or else that is neither commanded nor forbidden, as things indifferent, to marry, to eat, to wash the hands, and such like; and euen in these hee sinneth, for as to the cleane all things are cleane, so to him that is polluted, all that comes from him is defiled; yea that which of it selfe is no sinne but a duty commanded, as praier, almes, hearing the word, and such like, proceeding from him is sin, because they rise not from a good root, the heart being defiled, nor tend not to a good end, the glory of God not being respected: so as we may truely say of them; they doe the good they would not willingly doe, and they doe not the euill thy would doe, for what was all Pauls morall righteousnesse, Phil. 3.6. wherin he was vnblameable, but as the excrement of a dogge, because it came meerely from a naturall man, for they are not done for any loue to God or of his glory, nor for any care of their brethren, but onely for ostentation to reape praise and commendation of men, that if a brother hap to receiue comfort by it, it is beyond the intention of the doer, and therefore all is fleshly and sinnefull. Nay though the reprobate haue their repugnancy & conflict in them both before the sinne committed and repentance for it after, yet doth this nothing lessen nor extenuate the malice of their hearts, nor make their sin lesse sinnefull, for though their be a contradiction betweene the sinnes they commit, and the light of nature, and the iudgement of reason which they enioy, yet is this but betweene the heart and the conscience, the conscience checking, controlling, and prick­ing the heart for the sinne, wherein they do not one whit exceede or goe beyond Medea the heathen, that could say; she saw bet­ter things, but shee could not follow them: for as one sicke of a lothsome disease, doth languish and pine away, which maketh all his frinds weary of him, by meanes whereof hee bewaileth his owne case, not for his sinne, but for his disease, and not for the cause of his misery, but for the misery it selfe; so the reprobate are said after they haue sinned, not for their sinne, but because their conscience accuseth them of their sinne, not for hatred to [Page 463]the sinne, but for feare of punishment for the sin, which appea­reth by this, that hauing liberty and opportunity anew, they fall a fresh to sinning and wallowing in the mire. Therefore bee not thou high minded if thou beest a great Rabbin learned in the schoole-points of Diuinity, if thou canst decide controuer­sies, resolue doubts, discourse of difficult matters, for all this maist thou doe and yet sauour of the flesh and of death, if thou konwest onely the letter of the Law and Gospell, and doe not know the true vse both of Law and Gospell; neither be thou puf­fed vp, what euer thou art, because thou resorts to sermons, rea­dest ouer the bible, art able to cite many places in the scripture, for these may be the fruits of a dead man to know the Gospell, and to be ignorant of the vse of the Gospell, that is, how the Gos­pell teacheth thee to humble thy selfe in an astonishment of thy misery, to mortifie thy selfe in hatred of thy sinnefull flesh, to deny thy selfe in an acknowledgement of thy corruption, and to lay fast hold vpon Christ, who is the light of thy saluation; for looke in Ier. 8.8. the carnall and vnbeleeuing Iewes could say, they were wise, and the law of the Lord was with them; but the Prophet answereth, that the law vnto them was in vaine, and the pen of the scribes was in vaine; and Esa. 29.11.12. it is said, that the vision was become vnto them as the words of a booke that is [...]led vp, which none can read because it is sealed; which place teacheth vs, that they which know the Law, and which know it not, it is as a booke shut vp to them, though their iniquities bee sealed vp in it, because they truely vnderstand not the vse of it, their smell is so stopt with the sauour of the flesh that they per­uert the vse of euery thing which God hath ordained for their conuersion.

Now if wee would take but a little view and looke into the world, we shall see many thousands sauour the things of the flesh both in things vnlawfull, and in things lawfull vnlawfully vsed. The couetous man, Iob. 20.13.14 hideth wickednesse vnder his tongue, and keepeth it close in his mouth; the adulterers neigh after their neighbours wiues, like horses; the vsurer is al­waies deuising how to deceiue; the hypocrite commeth to the house of God to make it a cloake for his free passage to the [Page 464]house of an harlot; many will seeme to liue after the rule of the second table, but not of the first, bragging if they haue done any good to their neighbour, but neuer considering how many others they haue iniured, nor how they haue prouoked God by the breach of the first table, as profaning his Sabbaths, blasphe­ming his name, and raising vp other gods to themselues in their hearts, preferring the second table before the first, not weighing that the first is the ground and foundation of the second, and the second to be but the fruits of the first, and yet if they outward­ly obserue the second, it is but to a false end to satisfie their pri­uate and fleshly humour, or to get open and publike praise of fleshly men like themselues, so as if by chance they profit men, yet are they abominable to God, because they aime at a wrong marke, making all the veines and current of their actions to end and runne into the maine Sea of the flesh, they being such as of whom Christ speaketh, Luk. 16.15. Yee iustifie your selues be­fore men, but God knoweth your hearts. And if diuers be drow­ned in the filth of the flesh that heare the word of God, Ioh. 5.25. then how many are there among vs worse then they that neuer heare it, but thinke that which is in truth the onely food to pre­serue them, the only poison to destroy them? And if shee be dead that sauoureth so much of the flesh, as to liue in pleasure, 1. Tim. 5.6. then how many are there in the world as euill as shee, that would neuer haue the Sunne to set vpon their delights, but would haue their life without limitation, that they might follow their sports? And if he be dead that fals asleepe in his sins, Eph. 5.14. then how many of this kinde are with vs, that neuer tooke but one nap since their birth, making the end of one sinne the beginning of another? And if they be dead that walke according to the course of the world, Eph. 2.1.2. then (alas!) how few are liuing among vs, many great starres falling from heauen to the earth daily, that is, many great professors being either ashamed or wearied of their precisenesse in religion, falling away daiely, renouncing that their faith wherwith they were once comforted, & embracing the world like Demas, who shooke off Paul as if he had beene as pestilent as the viper that Paul himselfe shooke off, Act. 28.5. And if he be dead that followeth not his calling faith­fully, [Page 465] Mat. 8.22. then how many such are there among vs that either through idlenesse neglect, or through fraud and deceit peruert those means that God hath appointed for their increase? And if he be dead which strengtheneth not himself in the things which remaine in him, Reuel. 3.1.2. then how doe we abound with such as want this zeale of supporting their faith, suffering it daily to decrease, and smothering and pressing it downe with the sent & sauor of fleshly ease and preferment? And if they be dead that haue not part in the first resurrection, Reue. 20.5. then how many of this brood haue we that haue not yet receiued Christin true faith at all, nor are awaked to any better life then they brought from their mothers wombe, thinking too wel of them­selues, and for want of knowing themselues, being not able to know Christ aright, & wanting this knowledge of him, they are ignorant what benefit they may receiue by Christ, and being ig­norant of this it is impossible for them to partake of any benefits Christ bringeth, they finding no better taste nor sweetnesse in them then there is sauour in the whit of an egge, as Iob saith, cap. 6.6▪ Therefore let wickednesse come form the wicked, and let it be a bird onely of their hatching, let them fill themselues with the bitter morsels of the flesh, which turne to gall in their sto­mackes, for God at length shall draw it out of their bellies, Iob. 20.15. and shall cause his wrath to raine vpon them: burier [...] that call vpon the name of the Lord depart from iniquity, and being borne of the spirit let vs distast euery thing that is not spi­rituall; for in this opposition of contraries, of the flesh and of the spirit, we must cleaue as close to the blood of Christ and the wa­ter of a holy life, as the fleshly men doe to the diuell, and to the course of their corruption.

This rule then which the Apostle heere giueth, to be guided and conducted by the spirit, condemneth and conuinceth all them that haue such froth in their words, and some out of their monthes, that men are too full of the spirit, and too vehement in the spirit, taking vpon them like Schoole-masters to reach the holy Ghost how to speake: but since the spirit taketh it vp as a phrase fit for him, let not vs be ashamed to vse it as a garment fit for vs; for the world hath beene full of scoffing from the begin­ning; [Page 466]and though it ingendred in the flesh of Abraham, yet came it from the bastard brood of Hagar, Ismael being the first, Gen. 21.9. that mocked Isaac. And what was Elisha the worse, 2. Kin. 2.23. for being mocked of the children; or the Prophets the worse for being mocked of the people; or Christ the worse for being railed on in the open Synagogue, and mocked at in the iudgement hall, and vpon the Crosse? Mat. 26.41. Or Paul the worse for being called by Tertullus that flattering oratour, Act. 24.5. a pestilent fellow and a mouer of sedition? Hath not this beene the lot of the righteous since the beginning, and the true badge of a Christian since Christs ascension? For Isaack had the blessing both vpon his soule and vpon his seed, notwithstanding the curse of his brother; the Prophets went on in their calling, & giuing, as Esay speaketh, their backe to the smiters, and their face to the nippers, they were not dismaied: and Paul continued worshipping the God of his fathers after the way which was cal­led Heresie, Act. 24.14. notwithstanding the rage & malice of the vnbeleeuing Iewes. And therefore shrinke not thou in thy head a whit, nor let not thy zeale be cooled for the quips and tants of peruerse persons; for either thou must be a sheepe or a goate; and better be laughed at of men for thy sheepish simplicitie, then de­stroied by God for thy goat-like qualities; & since there are but two orders & rankes of men in the world, the one fleshly, the o­ther spiritual, we know he that was borne after the flesh euer per­secuted him that was borne after the spirit, & euen so is it now, which can nothing hurt thee, because the spirit doth defend thee, nay it toucheth not thee at all; for they scoffe at God which dwelleth in thee, and he at length will laugh at their destruction. Besides, it is but the reuiling of Sathan which possesseth their flesh, and who will esteeme of the diuels frumps, since he doth it onely in enuy at thy saluation, and in malice against the God of heauen?

Heere againe are conuinced all such who of their owne drow­sinesse frame and pretend excuses, for not doing as they say they should, but this is but one of the deceits of sin to wind thee fur­ther into her snares, for the spirit cannot be idle, but is like the miller alwaies grinding, an [...] mouing thee forward to some good [Page 467]duty, for when the stronger entreth he driueth him out that was there before: therefore examine thy selfe whether thou be as ear­nest in praier as at thy pleasure; whether as diligent in counting thy sinnes, as casting thy accounts at home; as desirous to heare the word as a stage-play; as earnest in repenting, as in cōmitting of offences; as hungring after the foode of thy soule, as after the nourishment of thy body; for if thou be not, thou art so far from fauouring spiritual things, as the spirit hath set no footing in thee at all; for we read of Dauid in the whole volume of his Psalmes, how greatly he delighted in the law of God, how he longed af­ter it, as the Hart after the riuer brookes; how he valued it bet­ter then thousands of gold or siluer; how in his estimation, one day was better in the courts of God, then a thousand in the kings palace: and if this spirit was in him in the time of the law, then ought there to bee a double spirit in vs that liue in this golden time of the Gospell. But I would it might not be said of vs, that the children of this world are wiser in their generation then the children of light; for they lie stretching themselues vpon their beds, straining their wits how to please the flesh with choice and variety of delightfull sinnes; whereas wee through the smoke of that corruption that flieth vp to our eies are so blinded as wee thinke our selues incumbred with the comlinesse of the spirit, straitning the times wherein the graces of God should be blowen vp and cherished in vs, and giuing too large an allowance to the portion we share out for the flesh; therefore if we will be spiritu­all men indeed, we must lay vp the word of God in our hearts, binding it as a signe vpon our hands, wearing it as a frontlet be­fore our eies, and writing it vpon the posts of our houses, that it may be as a master to instruct vs, and as a line to direct vs, that as neere as we can our thoughts may be hedged in that they range not after the concupiscence of the flesh, our affections restrained that they rise not against the worke of the spirit, & our actions so squared as they may be fit timber for the building of such Tem­ples wherein the Lord shall dwell by his spirit.

Lastly obserue the fruits the wisdome of the spirit bringeth, which be two, peace and life: euen the two speciall benefits that the carnall man seeketh for, yet misseth of; for the flesh neuer gi­ueth [Page 468]peace but is continually perplexed, eating and being neuer satisfied, flying and chacing themselues when none pursueth them; neither can it bring foorth life, the wicked being euer gro­ping as in the darke: so as we see what worldly men most seeke for, that they are most destitute of; for we all agree in the end of our desire, that we would be blessed, but in the substance wherein true blessednesse consisteth, there is great difference. The Philo­sophers speaking of happines, were distracted into two hundred eighty eight opinions, euery one intending some thing, and yet resoluing nothing, some pointing to the right hand, some to the left, some to the vally, some to the plaine, and yet all of them out of the way; yea and the inlightened Christian that hath a true contemplation of right happinesse doth notwithstanding by the halting of his conscience confute that in practise which hee in heart alloweth, confessing it to be ascribed to the spirit, and yet seeketh it in the flesh, placing it in heauen, and yet looking for it in hell, whereas it is better goe to heauen a begger, then to hell an Emperour; and, as Mat. 8. better goe to heauen lame then to hell sound; and yet such is our spirituall blindnesse that we had rather put it on the hazard of our soules then to lose any present comfort in the body: But how canst thou thinke to finde hony in a waspes nest, or to make a good garment of a spiders webbe, or to receaue holesome food of a cockatrice egge, or to perswade thy selfe of peace and life in following the flesh, which the Lord hath cursed? The onely happinesse of a Christian resteth in his wisedome in the spirit, for by this he hath peace about him, and peace aboue him; though iudgement smiteth on euery side, yet it spareth him, for his conscience being vpright, hee hath euer his pardon in his hand to plead; though he be compassed with all the crosses in the world, yet hauing the first peace in the forgiue­nesse of his sinnes, he is assured of his last peace also, that is, his lasting peace in life eternall. That king was miserable that vnder his cloath of estate had a sword hanging ouer his head by a little threed, and in this suspensed felicity he was so perplexed, that he wished to be out of his rich misery; much more may they wish it that haue the sword of the Lords vengeance shaking ouer them for studying onely the wisedome of the flesh, which is so far from [Page 469]peace as it would hide it selfe vnder the hils, and so farre short of life as it is the vndoubted messenger of a most desperate death. But these be onely fruits of such a tree as the feare of God hath made wisely old betimes, being planted by the spirit, and grow­ing vp in the spirit, shewing by their conuersation vpon what stocke they are grafted, and by what sap they are nourished, tast­ing nothing but the true seruice of God, wherby they are able to stand before him with a cleere conscience which is walled about in euery corner with the peace and fauour of God, and reserued in his due time for the perfection of glory in the life to come.

THe drift of the Apostle in this verse as in the for­mer, is to shew that our sanctification is the one­ly security we haue of our saluation, for to them that are in Christ there is life and peace, and this our vnion with him is discerned by our walking in his spirit; and this shall wee know when the things wee doe sauour of the spirit; and this sauour is seene by performing the fruits of the spirit in the course of a godly life. And that this is so, he hath proued by opposing two contraries, as namely by the godly life of a spirituall man, and the godles life of a carnall man: Now heere he sheweth a reason why the wisedome of the flesh is damnation, because it is enimity against God. So this verse standeth on two parts: First, he sheweth what the wisedome of the flesh is, at plaine hatred with God: Se­condly, [...] [Page 472]patience that coles of fire may be heaped vpon their heads, and whether these three meete together in any one man, or any of them alone possesse him the wisdome of the flesh euer rebelleth against the wisdome of God; and this I speake not of the folly of man, but of the very best actions that flesh and blood can doe, for the very best wisdome of the flesh, was that of Peters toward Christ, Master pitty thy selfe, Mat. 16.22.22. and yet for this he was called Sathan: so that to consult with flesh and blood is but to take aduice how to damne our selues, for if we be at en­mity with God, it must needes follow wee are at friendship with the diuell.

Now for the second part, which is the reason of this enimitie betweene God and the flesh: obserue, that if we will know how to please God, it is taught vs in his law, for if we would yeeld our selues subiect to it, it being giuen and pronounced at first by the mouth of God, written with his singer, and sent by his An­gell, deliuered to Moses to be read to the people, and to be left for vs their posterity, it would teach vs how to be the friends of God as Abraham was, for therein is both life and death set be­fore vs, Deut. 5.33. it is as a line and plummet to square our liues by, and to measure our steppes to heauen; in it is the reuea­led will of God for vs, and the secret for himselfe, Deut. 29.29. in it are contained promises for obedience, and a whole volume of cursings for breaking it: so that if wee will be saued wee must please God, and how wee shall doe this is set forth vnto vs in his law: and if we separate our selues from the vse of this law, then shall it become a killing letter to vs, that is, as oft as we read it we shall read our owne damnation, as appeareth, 2. Kin. 22.11. But if we study it to make it the rule of our obedience, and as a light to direct vs through the darkenesse of this life, then doth it conuert the soule, condemning sinne in the flesh, and freeing the flesh from sinne, that if we fall, we fall but in the armes of Christ, for hee is the way wee are directed to walke in by the law. So as in a word learne, that the Apostle wil measure thy loue of God, by thy loue of the law of God, euen as an earthly Prince will di­scerne thy affection of him, by thy subiection to his scepter.

Secondly, obserue hence, that of all the creatures of God the [Page 473]rebellion of man is greatest, nay he only swarueth from the course of his first creation, for heere we see how farre he is degenerate; that being made after the image of God to glorifie him in his subiection to his law, now he turneth the heele against him, and hath framed a law to himselfe which he doth follow, namely the lusts of the flesh, denying any obedience to the law of his maker, and not onely disarming himselfe of all possibility of subiection, but putting on the armor of Gods enemy, flatly opposing him­selfe, and standing in contradiction with the law of God. But now the rest of the creatures of God, they keepe the end of their creation, the Sunne giuing her light for which she was made, the Sea keeping her bounds wherin she was set, the water yelding her power to cleanse for which she was ordained, the earth bringing foorth her fruit, as she was commanded, euery beast of the field liuing in the ignorance of his strength, and in his acknowledge­ment of man to be his head as he was at first enioyned; whereas if they should alter their naturall course, as the sunne to bring dark­nesse, the wat [...] to defile, the earth to miscarry, and cast all her fruit out of her wombe before it were ripe, and the rest to peruert their ends for which they were giuen vs, wee would count it as monstrous as for a man to goe vpon his head with his feet vp­ward; and yet is the case of man more monstrous, for where God made him a liuing soule hee hath made himselfe a dead carkase and a damned creature; and where he had his reason sanctified to all good, and knew no euill, he hath now all the powers of his vnderstanding polluted, that nothing but weeds and sinnes doe grow vp in him; and where he had a law giuen him to bridle and keepe him in from ranging; he hath taken the bridle in the teeth, and wrung himselfe by his concupiscence out of the hands and protection of God, nothing being able to curbe or keepe him in till he had cast himselfe out of the saddle, namely the paradise of God; and not resting thus foiled with his fall, he stands now in armes against the Lord as if he threw him downe; whereas (alas) the Lord tooke pleasure in the worke of his hands, seeing it was very good; and hee ouerthrew himselfe in pride and infidelity which stil encreaseth as his age increaseth, and maketh him so re­bellious as he is; The consideration whereof (this being the [Page 474]condition of the best of vs, as we lie in the wombe) ought excee­dingly to humble vs and wound vs at the heart, that what wee would condemn in the insensible creatures, that we senselesly run into, and yet the obedience wee see performed by them cannot draw vs to the subiection whereto we are tied, which shewes vs to be farre more brutish then they; and therefore what recom­pence of reward can we expect (if we continue thus vntamed) but as Salomon saith, Prou. 1.31. to be filled with our owne deui­ses, and cap. 5.22. to be holden with the cords of our owne sinne, till destruction come like a whirle wind, and carry vs away with­out recouery?

Againe, learne hence who they be that loue, and who they be that hate God, such as keepe, or keepe not his commandements, according to the saying of Christ, If ye loue me, keepe my com­mandements; and as is comprised in the end of the second com­mandement, that mercy shall bee shewed to them that loue him and keepe his commandements; but those that hate him, and wil not haue Christ raigne ouer them, but cast his yoake far from them, he will pursue them with his wrath to the fourth generati­on. And heere we are to iudge of two sorts of men, the one that sinne of too much presumption, the other that sinne of good in­tention: the first are blasphemers, profaners of the labbath, drunkards, adulterers, vsurers & such like, that thinke all time lost which is not spent vpon their lusts, & dare braue the heauens, as if there were no vengeance reserued for them; these men chacing and hunting vp and downe to get new occasions of sinning, not masking or dissembling, but openly proclaiming the poison in their hearts by the scabs and vicers in their liues, doe shew from what head they spring, for making no conscience of sinne they are the brood of the serpent, Ioh. 8.44. & Ioh. 3.8. For he that is borne of God sinneth not, that is, he that laboreth to mortifie his flesh daily, and to purge himselfe by repentance; but he that will set fire to his affections that are already enraged, and study how to inuent mischief, he is of the diuel. For the other sort they are such as will serue God after their fancies, but this will not suf­fice, for though they meane no hurt, or that their conscience be perswaded that they doe is right, yet heere wee see wee must not [Page 475]frame the law of God according to our conscience, but bend our conscience according to the law of God, to worship him as hee hath prescribed in his word; for if good purposes or good inten­tions would haue serued, then had the Iewes as great cause to be accepted of God as any, for though they went about to establish their owne righteousnesse through workes, yet heerein they did no more then they were taught by the Scribes & Pharisees which were their leaders; yea and they liued strictly as was commanded by the law of Moses, and had a zeale, but not according to know­ledge, and therfore missed of their saluation. They that perse­cuted the Prophets, and rose vp against Paul, Act. 22. had a good intention; and Paul himselfe in the state of a Pharisie thought he had done God good seruice, when Act. 9.2. he had got a commission to persecute the church: and what could bee better then for Peter in meere loue to his master Christ, to dis­swade him from going vp to Ierusalem, where he knew he shold be hardly intreated? yet was hee called sathan for his labour; or what could be better in zeale of conscience, then for Vzzah to re­leeue and support the Arke from falling, yet because it was con­trary to the commandement he was stricken with sudden death. So as our meaning is not that which can excuse vs; for wee must square out our crabbed and knotty timber by the line and plum­mer, measuring crooked things by that which is straight, that both may be straight; and we must goe to the plaine rule, the law & word of God, & not to that leaden rule wherby we are abused in the errour of our iudgement, for we must in euery thing sub­mit our wils to Gods will, that they may be pure and holy as his law is; therfore let this his law be our glasse to see whether we be deformed or beautifull; our touch-stone to trie whether our de­uotion be gold or drosse; our ballance that it may appeare whe­ther we be weight or refuse; & our diet to feede on that we su [...]fet not with the sinnefull pleasures of this lfie: and let vs walke with straight feete in an euen path, that wee neither decline to the right hand to sinne of presumption, not to the left to sinne of good intention, but without looking backe (except it be to cor­rect that which is amisse) let vs euer bee going forward in that way the Lord hath set vs in, and then to vs that walke accor­ding [Page 476]to this rule peace shall light and rest vpon vs, Gal. 6.16. and mercy shall compasse vs on euery side.

Further, in that the Apostle saith, that the wisedome of man neither is nor can be subiect to the law of God, we gather against the opinion of the Papists, that it is no way in our power or free­will to take or to refuse the grace of God, whereby at first wee should be conuerted; for as there is no power in a bow to bend it selfe further then it is drawen by the strength of man, no more is there any liberty in vs to incline our wils to goodnesse, further then it is pressed and forced by grace; for first we say the infusion of grace is from aboue, and the power to retaine it and apply it is from aboue also, it being a speciall prerogatiue giuen to Gods elect onely, as Christ himself saith, None can come to me except my father draw him; the word signifieth a violent forceing and vrging of a man when with all his strength he withstands it; and the heart of a man is as a stone that cannot be softned, except it be by the blod of Christ, no more then the diamond can except it be by the blood of a Goate, but when it hath once beene wash­ed with the blood of the Sonne of God, then our wils worke like waxe in the singers of the Lord, Phil. 2.3. Besides, if it should bee arbitrary with vs to refuse or receaue the grace of our conuersion, then should we still continue in our blood, for as we haue no light in our selues at all, so being inlightned wee can no longer keepe it then the hands of Christ are laide vpon vs; and therefore the Lord saith, Exo. 33.19. I will haue mercy on whom I will, and whom I will I harden; it being wholly and meerely in him for the magnifying of his mercy on some, and the manife­station of his iustice on others, to saue and to condemne: and this is set foorth vnto vs, Luk. 15.5. in the parable of the lost sheepe, for such are wee all by nature, straying from God in the breach of his commandement, in the fruit of the forbidden tree. Now they will al grant it is mercy at first in the Lord to seeke vs, and when he hath spied vs our in the desert of our sinnes, doe we of our selues set any one foote forward to hasten or helpe our re­turne home? No, but our shepheard is faine to take vs on his shoulders and carry vs all the way home to his fathers house, for if we were not haled, and pulled, and borne, and drawne to God [Page 477]by violence, we would be like the starting bow, that would re­coile back againe. Neither doth this take away the freedome we had in our creation, for in Adam there was a double or two­fold free will, answerable to the twofold estate wherin he stood, the first while he was in his innocencie, & that was like the wil of the Angels in heauen, in that of his own nature he was wholly & freely inclined to do that which was good; The second, after his fall, & that was like the will of the diuell, who was a liar from the beginning, and hath no libertie but in doing euill, for hee can not but sinne, and euen such is ours, that come out of the corrupted loines of Adam, for we haue election onely to com­mit this sin, or that sinne, as may serue our turnes best, and as na­turall reason doth lead vs to: so as in that wee are said to be free, it is to make vs inexcusable; and in that wee are bound, it is to make vs miserable; for so long as wee are holden of the flesh, there is a kind of seruile and slauish necessitie to sinne naturally, there being nothing but sinne and filth in our conception, and all the tortures and contradictions that are, cannot change our willes to good, when they are inclined to sinne; howbeit this necessitie shall not excuse the will, nor the will excuse the ne­cessitie; neither yet by holding this necessitie of sinning in the vnregenerate man doe we charge God with any iniustice at all, as the papists charge vs with; because this necessitie pro­ceedeth not from God but from Adam in whom we stood, and in whom we fell, in whom we were blessed, and in whom we were cursed. And yet haue we great need to be stirred vp by exhorta­tions, and terrified by threats: for the reprobate in three re­spects; First, to keepe them from outragious sinnes, for God hath giuen that grace and power to the voice of a man, that it strikes the heart as a thunderbolt, and by this awe they are kept in by denouncing of iudgement: it doth appeare that God hath some church among them, which they like wilde Boares of the forrest would otherwise willingly roote out: Secondly, that by this meanes their consciences being a little opened, might some­time accuse them to their greater confusion; for hearing of the wrath of God and the nature of it, of the mercy of God and the comfort in it, they doe ofttimes taste of hell euen in this life: [Page 478]Thirdly, to make them the more inexcusable at the last day, when they cannot say but the light was shewed them, and they shut their eies; and that grace was offered, but they spurned a­gainst it in their hearts. This preaching and exhorting and re­proouing is also necessary for the elect, as an instrument to con­ueie vnto vs that grace whereby we are conuerted, as Lydia by hearing, Act. 16.14. had her heart opened; for though wee might liue by Gods prouidence without our appointed foode of bread, Deut. 8.3. yet if we should reiect bread, thinking to liue by bare prouidence, wee should tempt God: euen so, though the grace of Christ doth onely saue vs, yet is his word as the gol­den vessell wherein it is reached foorth vnto vs.

Out of this then that hath beene spoken generally obserue: that the best, choisest, and chiefest actions of a naturall man, are enimitie against God, that is, doe directly sight and offend the maiestie of God: the reason is, because we are in this estate, so farre from yeelding subiection to his law, that therefore we sinne the more, because the law forbids vs; for as there is great contra­rietie betwixt cold and heat, so is there greater betwixt the spiri­tuall law of God, and the corrupt law of our flesh; and as the fire compassed about with the force of the winde, hath the heat that struggleth to come foorth, beaten backe by the power of the winde, whereby it increaseth the rage of the fire, as experi­rience teacheth vs, in scalding more in winter than in summer; euen so is it with vs, for sinne that would come foorth, and is dri­uen backe by the power of the commandement, prooueth the more fierce and enraged sinne. Since then it is our nature to sinne the more because we are forbidden to sinne, and that the successe and fruite of sinne is so dangerous, as to keepe vs at eni­mitie with God, with whom if we make no peace, but continue at warre, we shall haue the woorse, being to him but as the drie stubble bfore the fire: let vs beware how in this lethargie of sinne we fall asleepe, since watchfulnesse is the cure prescribed by our Physician Christ; but let vs tremble at the first motion of sinne, shake off the least occasion that may prouoke vs to it; checke it when it begins first to start out, and cut it off while it is yet ten­der, lest growing strong headed, it makes vs grow stiffe necked, [Page 479]and stubburne hearted; for it is not the way to amend, barely to wish thou could leaue it, and yet to excuse thy sinne, because it is thy nature, for aswell maiest thou acquit the theefe that rob­beth thee, for he will pray thee to beare with him, and tell thee it is so old and sweet a sinne to steale, as he cannot chuse but fol­low it: But thou must submit thy selfe to be reprooued for thy sinne, range thy selfe equally to the obedience of euerie Com­mandement, not excluding couetousnesse as thy enemy, and yet suffring thy selfe to be surprised by flatterie, as a friend to thy promotion; reiecting hatred, and yet harboring deceit; gaine-saying pride, and yet abounding in oppression; defying pope­rie, and yet embracing blasphemie; for they end all alike in de­struction of body and sorrow of minde: let vs not therefore go neere the stewes, if our eies bee bent to lust; nor affect prehe­minence if our hearts be bent to pride; nor handle treasure if our affection encline to couetousnesse; nor haunt the tauerne lest our appetites bee enflamed with wine; for this were to quench the fire with oile, which is as fuell to maintaine it: But let vs so moderate our selues in these inferior blessings, as we auoid prouocations to sin, because of our pronenesse to sinne, and suf­fer not our weake nature to be too sharpely assaulted by these de­ceiueable delights, which are in themselues but as sugred sinnes, the more easily to ensnare vs in the nets of the diuell.

IN these verses the Apostle concludeth his former argument of the opposition betweene the flesh and the spirit, both waies [Page 480]proceeding as it were by steppes and degrees in this sort: They that walke after the course of the world, sauour the things of the flesh, and relishing nothing else they sauour of damnation, their consciences being alreadie scorched with the fire of hell: and this is all the excellencie of mans wisdome, because it is not at slight variance, but at vtter defiance with God, and it continueth in this enimitie, because it is not in subiection to his law, and it is not, because it can not; and since it cannot but rebell, it is im­possible it should please God. On the other side; they that make a conscience of their waies, sauour the things of the spirit, and by this their taste and delight in heauenly things, they pur­chase to themselues life and peace, for such is the wisedome of the spirit; and not being in the flesh, they can not but please God: which is partly expressed, & partly implied vpon direct consequent of the former words in the end of vers. 8. For since they that are giuen ouer as reprobates to the flesh cannot please God, they that haue but flesh and infirmities onely in them, ha­uing the greatest part of their soule and body seasoned with the graces of God, they cannot but please God; and such are yee, vers. 9. the Apostle speaking of the elect; which containeth three parts in it: First a proposition assumed, S. Paul taking it as gran­ted, and as a matter without controuer sie, that they were not in the flesh, but were in part sanctified: Secondly, the reason that mooued him so to take it, because the spirit wrought in them ho­linesse of life; for God and an vncleane liuer cannot lodge vn­der one roose. Thirdly, a reason of that, or a confirmation of the reason by the contrarie, they that want Christs spirit are none of Christs: but yee are elect and chosen, and ingrafted into Christ; and therefore yee haue his spirit, and hauing his spirit, he hath so crucified your corruptions as you are no longer in the flesh; and then being dead vnto sinne yee are aliue vnto God.

Hence obserue first the great force and efficacy of those words, They that are in the flesh, for it is a greater matter to be in the flesh then for flesh to be in vs, for this maketh vs more fleshly; the first being true onely of the reprobate and castawaies, the other one­ly of the elect; euen as it is a greater disgrace to say that a man is in his wine, whereby is meant drunkennesse, then that wine is in [Page 481]a man, for the best may take it to comfort their hearts; so to say that a man is cholericke, is more then to say choler is in a man, the one being spoken as it is an offensiue passion, the other but as it is an element or quality or part of a mans constitution; so to say a man is in his heat, is more then to say heat is in a man; so to say that a man is couetous, is a sharper speech, then to say cone­rousnesse is in him, the one shewing him to be ouercome of the sinne of couetousnesse, the other but that the seed onely of the sinne is in him, which is true of vs all, we remaining in some part vnregenerate. And this is answerable to the speech of Dauid, Psa. 51.5. I was borne in iniquity, and in sinne did my mother con­ceaue me, it being more to be conceaued in sinne, then for sinne to be conceiued in vs; as it was more for Simon Magus, Act. 8.23. to be in the gall of bitternesse, then for the gall of bitternesse to be in him, the holy Ghost shewing by the phrase there vsed now he was ouerwhelmed and drowned in malice of hart against God. And this kind of aggrauating of sinnefulnesse in a man by this kind and maner of speech was well vnderstood, and vsed by the Pharisees, Ioh. 9.34. where they said to him that had recea­ued his sight of Christ that hee was altogether borne in sinnes. But now flesh and sinne may be in a man, and yet he may haue an inclination to goodnesse: which serueth greatly for the curing of an afflicted conscience, that if wee can assure our selues without guile of spirit, that we striue to the vttermost to mortifie the re­bellious lusts of the flesh, and that we delight more in doing of good then of euill, then are we not in the flesh, and then can we not but please God because we are vnited to his sonne in whom his soule delighteth; for flesh, that is weaknesse & imperfection; is in the best that euer came from the loines of man; but none are in the flesh but they that giue themselues ouer, and lay them­selues naked to the lusts of it; euen as pride is in all men, but they are onely in pride that thinke they haue learned enough when they haue learned nothing of Christ truly, not caring how leane and beggerly their soules bee, and yet thinke they haue neuer enough to pamper vp their bodies to their best shew: so there is some couerous desire in all men, but they onely are in coue­ [...]nesse that make riches their God and are not rich in God.

Secondly, we must vnderstand that the Scripture speaketh of (flesh) in two sorts: first, as it is part of that flesh which is in man: secondly, as it is the whole flesh of man. Of the first the scripture speaketh of it as it is subiect to weakenesse, frailty, and mortality, as Psa. 78.39. He remembred that they were flesh, yea a winde that passeth and commeth not againe: and Esa. 40.6. All flesh is grasse, and all the grace thereof as the flower of the field. Some­time the word (flesh) is taken for the ceremonies of the law, as Gal. 3.3. Are ye so foolish, that after yee haue begun in the spirit yee would be made perfect by the flesh? Sometime for the base­nesse of man, as 2. Cor. 10.3. Though we walke in the flesh, yet we doe not warre after the flesh. Sometime for the estimation and credit of a man: and sometime for the common course of nature, as Gal. 4.29. He that was borne after the flesh, persecuted him was borne after the spirit. Of the second, that is, of the whole flesh of man, the scripture speaketh as it is subiect to the wrath of God, and this is that Paul meaneth heere, and which is mentio­ned, Ioh. 3.6. That that is borne of flesh is flesh, that is, vncleane: which may be thus described; It is that naturall corruption which is in vs being absolutely depriued of al heauenly grace, and posi­tiuely full of all sinne, of all manner of sinnes, of all the vilest sinnes, by sinne meaning originall sinne, which is called, pri [...] foetus peccati, the first birth of sinne; or else sinne proceeding from it, and out of it, called perpetuus fomes peccati, the continuall non­rishment and feeding of sinne: for example, water may be made hot when it is cold, or cold when it is hot, or may be congealed into ice, & yet it remaineth water; but snow cannot properly bee termed snow when it is melted and turned into water, for then it can be no more snow; so is it with the flesh, for it may be altered and changed and transformed into the image of Christ, so that good things may dwell in it; but then it is no more flesh: But so long as flesh remaineth flesh, that is, vnwashed in the powers of the soule, & polluted by the actions of the body, so long it is im­possible that any goodnesse should spring from it, and so impos­sible to please God. From whence learne, that so much flesh as we haue is depriued of all grace, and full of all sinne: and withall to confesse, that euery one of vs hath so much flesh in him as de­serueth [Page 483]wrath: which ought to humble vs in praier before [...] ­mercy seat of God, that this remnāt of corruption may be chan­ged, abated, and diminished, that the greatest part in vs may be regenerate: and not to post ouer our sinnes; as for the vsurer to say, it is not he that sinneth but his vsury; or for the carnal man to say, it is not he that offendeth but his flesh; and so to go through all sins, and yet thinke he is corrupted by no sin, for this were but to take Adams figleaues which were too light to couer our hy­pocrisie: so as for him that is fleshly, to recreate himselfe with vn­sanctified solaces, is but to make him more fleshly; and for thee to sinne the more because thou art flesh, is to carry fire in thy bo­some, Pro. 6.27. and to put it to the drie stubble; whereas thou oughtest to be taught the contrary lesson by thy infirmity, that since thou art weake thou wilt labour to strengthen thy selfe in the grace of Christ; and since thou art so apt to sinne, thou wilt lay faster hold vpon the word of promise, which shall keepe thee from it; for sinne must not be dead in thee in this sense, as that thou art past feeling it, but as by the perfect obedience of Christ it was absolutely slaine for thee, so likewise by thy regeneration must it daily die in thee, till by thy naturall death it do wholly die with thee. On the other side let vs beware, for if wee sow to the flesh, that is, if we be transported with a more eager desire for the duties to man, then for the seruice of God, or performe loue to them for the flesh, that is, for wordly respects and not for consci­ence, then doe we remaine still in the flesh, that is, in the state of damnation. For if we haue not the spirit of God to season our hearts, though wee abound in knowledge both of matters con­cerning this life for direction, and of the commandements of God for instruction, yea & do taste in som measure of the sweet­nesse of grace for our inlightning; yet if we suffer our soule to be the fountaine of all vncleanenesse, and doe make the members of our body as so many pipes or conduites, to conuey that vn­cleanenesse into our liues, the most part of our thoughts, of our words and deeds, of our affections and desires, tending more to the dishonoring of God, & the satisfying of our delights in the flesh, then to the furthering of our saluation, making riches our hope, the wedge of gold our confidence, and trusting in the [Page 484]strength of our malice, as Dauid saith, Psal. 52.7. Then are wee in the damnable state of flesh, these being iniquities to bee condemned, and as Iob saith, chap. 31.28. A plaine denying of God, which must of necessitie displease him in the highest degree.

Further obserue hence, that none but sanctified men can please God, and that all the workes of carnall men and repro­bates, with what face soeuer they be done are hatefull to him; the reason is because none of them consent to the law of God in any other sort, then to make them inexcusable; for the vnder­standing whereof wee must know that there is a two sold writing of the law in the hearts of men, the one by the singer of God, the other by the spirit of God, and that which is written by the spirit, is onely in Gods children, the other is in all men and in all nations being the law of nature, which is the light of reason, and by this they doe know and see their sinnes, and so farre they con­sent to the law: but not in this, to loath their sin or to be grieued at it, hauing a striuing with the sinne, but not against the sinne, against the sense and feeling of it, that they may more eagerly follow it; for hauing this law written in his conscience which ac­cuseth him for sinne, he laboreth to race it out that he may sinne without controulement, for pride, selfe-loue, cruelty, hatred and such like are passions alwaies working inwardly vpon their mem­bers, that is, vpon their wils, vnderstandings & affections, which sometime lie hid like a toade vnder a stone; this proceeding from the goodnesse of God, for the loue he beareth to his Church; [...] if the Lions of the field should euer roare, what should bec [...]e of the poore lambes? And if they should hatch all the sinnes they haue conceaued, they would liue worse then wild beasts, & wee should haue no peace nor face of a Church among vs: and therefore what the Lord cureth in his elect, he restraineth onely in the wicked by [...]n inferior working of his grace, that they burst not forth into outragious sinnes; he being likewise hindred from the height of his impiety, partly for feare of punishment, and partly for feare of shame and discredit, the world euer liking it well, that men should liue ciuilly, lest a ruine of the whole might ensue. And yet herein we may see the exceeding bountie of God, [Page 485]that euen for liuing morally and aiming but at earthly praise and commendation, without any respect of the loue of God, these being fruits not of the woorst sort, he rewardeth them in this life with his outward blessings, for their ciuil obedience and outward cariage, & in the life to come, though not with heauen, yet with mitigation of their punishment in hell. Iehu we know was but a carnall man, for he departed not from the sins of Iero­beam, that made Israel to sin, 2. Kin. 10.30.31. yet because he did diligently execute that was right in Gods eies, he rewarded him in this life with the promise of posteritie to the fourth generati­on, to sit vpon the throne: notwithstanding all that the wicked do, tend to death; because they performe onely the letter, & not the sense of the commandement in their best works. Now in that the wicked are recompenced in this life, it is in two respects: first, to encourage vs to performe the like duties outwardly which they doe: secondly, to comfort vs in this; that if the Lord carrieth his eie of bountie toward them that are without and strangers from his fold; much more will he reward vs which are his elect and sheepe of his owne pasture. And yet in that their best fruites bring death vpon their soules, and cannot please God, it is to meet with the bold presumption of them that think they shall be saued, what profession soeuer they be of, and that they be greatly in Gods fauour if their actions be a little varni­shed ouer with hypocrisie; which is as much as if they should thinke to goe to heauen backward, which will deceaue them; for if a theefe going to the gallowes should thinke himselfe in as good case as a true man, would we not iudge it madnesse, since the one escapeth, and the other is hanged; yet fareth it thus with worldlings and profane men, who sleeping in the middest of the sea, thinke to escape drowning; and liuing in the lusts of the flesh, imagine to escape damning, which cannot be, no more then they that sleepe in the toppe maste without any hold, can thinke to escape falling.

Now in that the Apostle saith, Yee are not in the flesh: we must vnderstand he speaketh generally to all the Iewes, who at this time were the house and garden of God; for then none were ad­mitted into the church, but onely such as were outwardly re­formed [Page 486]and seemed to be regenerate by their submitting them­selues to the publicke ordinance of God in the word and prater; and as for outragious and shamelesse sinners, as adulterers, blas­phemers, prophaners of the Sabbath, and such like, they were not to bee receiued without repentance, that as they signified their disobedience by their sinne, so should they testifie their sor­row by their confession, and then they ceased to be such: for as it is treason in the Chancellor to passe any thing from the Prince, without the Prince his seale; so they accounted it in those times treason against God, to set the seale of Baptisme on that childe that had neither of the parents a beleeuer: where we may learne that we must esteeme hypocrites as regenerate, and to be in the spirit of Christ, because they are outwardly reformed in their liues, and in profession doe resemble the children of God; but if they be open and notorious offendors in any grosse sinne, com­mitted with a high hand, then ought they to be excluded for a time, till shame and separation from their brethren may worke their humilitie to amendement: but if they continue obstinate, not to be reclaimed, then are they to be cut off as putrified and rotten members, that may infect others; otherwise dissembling hypocrites must bee wrapped vp in the praiers of the Church, and the tares must be suffered to grow vp with the wheate, and the goate may giue as much milke as the sheepe, and for the goodnesse of it it must be left to the secrets of God, till he thrust his sickle into the haruest. Howbeit this order of proceeding a­gainst knowne and infamous sinners, as to thrust snarling dogs out of the Church; & to cast the acornes among swine, is not to be done by euery priuate man, but by the church and congrega­tion; and if they admit any such, the fault lieth in them, & not in those that ioyne with them; for the children may take their ap­pointed foode, though some snarling and snatching curres and bastards stand by: And where it is said in another place by this Apostle; Eate not with him: it is not meant of the Communion at the Lords table, but that wee must haue no familiaritie with him, not take delight in his companie.

Further out of the reason giuen, why they were not in the flesh; namely, because the spirit of God was in them, we gather, [Page 487]that a man may be sure of his saluation: and this is the whole drift of S. Paul in this Chapter, to secure the elect of the euer­lasting loue of God in his Sonne, sensiblie felt in themselues; for hee beginneth with this generall ground of their comfort, That there is no condemnation to them that are in Christ; then must they needs be saued. But now all the question is, who they be that are ingrafted into Christ; & for proofe hereof, he descen­deth to examine the particular course of their life, which is visi­bly seene to all, but particularly and best knowne to ones selfe, & this is, if they walke in the spirit by a religious kinde of conuersa­tion; and their way in this is discerned by their life in the spirit, that is, by their ioy and comfort in godlinesse; and this spirituall life is seene by not gratifying the flesh in the lustes and desires thereof; and this crossing and correcting of the flesh in the pride of her lusts, is seene by crucifying and killing of it with the affections thereof, that is, not onely beating and pressing it downe, but stifling and braining of it altogether; and this vio­lence to the flesh is performed by them that haue suffered with Christ in the flesh, that is, that haue not listened or giuen eare to the pleasures of sinne, but haue, Heb. 12.1. cast away that pres­seth downe, and the corruption that hangeth so fast on: and this is done by them, 1. Pet. 4.1. that cease from sinne, that is, that slip into it vnawares, as a bird into a snare; and such bee they as bestow the rest of their time after the will of God; and his will being our worke, we cannot but please him, & pleasing him, it is his pleasure, Lu. 12: 32. to giue vs a kingdome. Besides, we may know whether we haue the spirit of God in vs or no, as appea­reth, 1. Cor. 2.11.12. No man knoweth the things of man, saue the spirit of a man; euen so the things of God knoweth no man but the spirit of God, which we haue receaued, that we might know the things are giuen to vs of God: which proueth that as we know our owne thoughts or words; so the spirit of God in vs maketh knowen the wil of God to vs, as far as is needful to be re­uealed: if we then know the will of God, we may assure our selues we know his spirit to be in vs, for his wil is not known without his spirit, this spirit teaching truth; but the spirit of the world broch­ing error. And 1. Io. 4.13. hereby know we that we dwel in Christ, [Page 488]and he in vs, because he hath giuen vs of his spirit: which proo­ueth that though we know not what maner of thing the spirit is, because it is inuisible and secret, yet we may know we haue it by the fruits of a sanctified life: after this maner speaketh Paul, 2. Corint. 13.5. Know yee not that Christ is in you except you be reprobates? And yet the Papists would haue all reprobates, counting it presumption to say we haue the spirit. It is true, if a­ny presume he hath it, when his life is not answerable to it, he is deceaued, and abused by presumption; but if wee walke and trade in the spirit by a holy conuersation, we may be sure we haue it, for that is the argument of the Apostle, that our sanctification is an vndoubted testimonie and an assured certaintie that Christ dwelleth in vs; for there being but two spirits that rule in the hearts of all men, the one the spirit of the world, the other the spirit of God, why should not our course be as prophane as o­thers, and our carriage runne after the flesh aswell as theirs, if the mightier and stronger, that is, the spirit of Christ did not possesse our soules? Yet say they; No man can secure himselfe he shall be saued. But as we may be sure of the spirit, so may we likewise be of the riches that it bringeth, which is saluation, for it cannot hide so great a treasure from vs, it being as an earnest pennie giuen vs, that perfecteth the purchase of our inheritance in heauen; for as we may trace a Hare in the snow by her foote­ing, and come to the forme where shee sits; euen so by those holy steppes that wee tread, and by those spirituall bounds wherein we keepe our thoughts and our affections, we may well and certainely perceaue that the spirit leades vs to the seate of God. Besides, this spirit of God within vs keepeth not his fruit and comfort secret to himselfe, but discouereth it to vs, and bear­eth witnesse to our spirits, that we are the chosen of God; and the spirit of man knowes what is in man, whether his heart be filled with hypocrisie or with sinceritie; with humilitie or with pride; with true zeale or with counterfait; that howsoeuer wee may bleare the sight of men by our dissembling, yet we carrie our owne eies downe to our heart, that see by what false waights we measure our fruits to God, that is, our religion and our righte­ousnesse to men, that is, our conuersation: so as we haue a double [Page 489]euidence of our saluation, the one backing and strengthening the other, which is set foorth, 1. Ioh. 5.8. There be three which beare record in earth, the spirit, and the water, and the bloud; and these three agree in one, and where water is, there hath bloud gone before, for these two goe together, as they came foorth of Christs side together, Ioh. 19.34. repentance being the leader, and remission of sinnes following after; bloud washing away our guiltinesse, and water the vncleannesse of our liues, and the spirit of Christ sealing vp these things in our hearts, that as by the sealing of the conueiance the purchase in law is made perfect: so by the setling of our consciences in an vpright course toward God, our saluation in Christ is made perfect and sure, euen to vs. Yet say they, wee cannot assure our selues wee shall thus continue; for we haue examples of many that haue begun in the spirit, and haue ended in the flesh, that haue seemed fruit­full for a while, and haue beene barren euer after, that haue gi­uen Iohn Baptist good countenance, and yet haue chopt off his head, for reproouing iustly. It is true, there is none standeth but he may fall if he leane to his owne wisedome, nay he must wither if he grow vp among stones, because he was neuer well rooted; and whensoeuer the Lord pulleth away the vizard from any that masked vnder the cloake of religion, he doth it to make them that stand strengthen themselues in Christ, Philip. 4.13. and to make them that be hollow harted tremble; for they that thus fall, their heart telleth them before hand of it, their comming to Christ being but in the Sunne-shine when there are no clouds of persecution hanging ouer; and their following after him, being like a theefe after his pray, that will let it goe vnlesse hee may gaine by it, their hearts euer misgiuing them in their owne pro­fession, and they hauing a secret corner in the flesh which they alway feede, what shew soeuer they make to the contrarie. But now the straight and vpright minded Christian hath his heart as adamant, and his face as brasse, that armes him with resolution for the Lords cause, he hath no confidence in the flesh, Phil. 3.3. but his whole reioycing is in Christ; he feeleth such sap of the spirit at the roote, that he thinketh it (with Christ) to be his meate to do the will of God, yea he can truly and boldly say with this [Page 490]Apostle, that neither anguish of minde, nor torment of body, vers. 39. can seuer him, or make him so much as lose the sight of his master Christ, but he will euer be iust behind him, for by his life he hath comfort in him, by his afflictions he hath fellowship with him, and by his death he shall enioy the presence of him for euermore: all this heart and assurance they haue, hauing their foundation from the words of Christ, Iohn 10.28. None shall plucke my sheepe out of my hands. And whether thou beest a sheepe or no thou canst tell by thy feeding, for howsoeuer thou mayst come to graze in the outward assemblie with the congre­gation; yet if thine eare be only feeding at Church, and thy thoughts and thy affections at home in the flesh, thy selfe canst tell thou art but a wolfe in sheeps clothing: so that as the perswa­sion of our saluation is certaine and vndoubted, so is it also con­stant and perpetuall. Howbeit, the power and pride of prospe­ritie wherewith the wicked are puffed vp, and the strength and sting of aduersitie wherewith the godly are humbled and abased, the one trampling vpon the earth as if it were too base to beare them, the other creeping like wormes and grashoppers vpon the ground, hath made many to stagger in the opinion of their pro­fession, and in the perswasion of their saluation, because he see­med thus to passe by them as in a whirlewind, and by the wicked with a mild and still voyce, meeting them as it were in the suc­cesse of euery thing: and this was that made Dauid, Psal. 73.13. thinke his labour in mortification to be but lost, because he ta­sted of correction euery morning; whereas they that set their mouths against heauen were lusty & strong, and had the waters of a full cup of prosperity wrung out to them: but when he had beene in the Sanctuary of God asking counsell of him, by whom he vnderstood their end to be but as a dream when one awaked, they increasing their sins by their fulnesse, wherby they make the sword sharper for their slaughter; then he found his owne footing to be safe, and theirs to be slipperie, the one to begin his iourney with sorrow, and to end it with peace, the other to set foorth in iollitie but to come home as we say by weeping crosse: for as Ioh saith, Chap. 20.22. Terrors shall take the wicked as waters, and the east wind shall hutle him out of his place, and God shall cast vpon [Page 491]him and not spare him, though hee would faine flee out of his hand. Euen so let vs not make this comfort of our assured bles­sednes vncomfortable to vs by our doubting, for if we wauer in this, whether God loue vs and we him, the chastisement of a fa­ther will prooue the scourge of a reuenger, and we shall thinke he smites vs because he hates vs, and lifts vs vp to cast vs downe; or else wee shall imagine our store to come from our owne hands, and measure our liues after the crooked line of mens example, which runne on heapes to hell, for their owne soules conuinceth them of their forgetfulnesse of God, and then can­not he remember them in Paradise; whereas we setting God al­waies at our right hand, may be fure hereafter he will set vs at his, and that he guiding vs by his counsell, Psal. 73.24. can not but in his time receiue vs to glory. Therefore let vs lift vp our heads [...]d keepe the way euen within, that there may be as little rubbish in the heart as can be: and since through infirmitie we fall oft, let our care be it be in the right way, where we are sure to meere with Christ, who is the way and the life to vs; and let vs make the like vse trauellers do, goe the faster for our fall, for our faith must goe further then to beleeue there is God the father, Sonne, and holy Ghost, and a communion of Saints, &c. this being but in general; whereas we must beleeue it with application to our own particular, as that he is a God to me, in his loue to make me, and by his prouidence to keepe me; a Sonne to me, to redeeme me when I was lost, and to feede me when I am come home; a holy Ghost to me, to comfort me in my distresse, and to worke in me a holy life; a communion of Saints to me, to help me with their prayers, and to strengthen me by their good example. And if this treasure be in thy heart, thou hast the assurance of thy sal­uation laid vp there for thee also.

Againe, where it is said, the spirit dwelleth in you, learne, that we must not serue God by sits, but it must be continually, for the spirit remaineth not in vs for a time, but taketh vp his mansion and abiding with vs, and while he is with vs he is euer working, as the Sunne is euer mouing, and works of his owne nature, stir­ring vp good thoughts and affections in vs at all times, and is ne­uer idle not in vaine in vs; not but that in many things we offend [Page 492]all, but we send forth such a peale as it were of prayers and repen­tance after the sinne committed, as it ouertakes it and turnes it back before it can flee to the iustice of God; and this is that ma­keth S. Iohn, 1. Iohn 3.9. to set it downe as a position and rule in scripture, that he that is borne of God sinneth not at all, because it flies forth as shot to which the hand did neuer set fire, we being ouertaken sometime in weakenes that we slip, which we no soo­ner feele, but being warned by this spirit, we gather our feete the more close together to stand fast. Since then this spirit of God hath set vp his rest in our soules, let vs as liuely stones in this spi­rituall building cleanse & polish our selues from all corruptions, that it may take delight to continue with vs; for if he come to sur­uey thy heart, to see what roome thou hast for him, and he finde euery chamber there full of some sinne, and seeth that as fast as he emptieth it with one hand thou fillest it vp with another, re [...] ­sting the power of him as if he came to torment thee, he will take his flight from thee, and thy sinnes shall breake out as the plague-sore vpon thee to thy vtter confusion: but if thou submit thy selfe to his worke, suffering him to mine and vndermine euery veine in thy body, and to cleanse euery corner in thy soule, and being emptied of thy corruption, wilt labour in sanctification to keepe thy selfe cleane, so beating downe thy fleshly thoughts and carnall desires, as they shall not so much as sleepe with thee, and if they chance to creepe into thy bed thou wilt spurne them out as a chaste louer wil a harlot; then shal the spirit take vp thy body as his house, and thou entertaining him, he will keepe out all thine enemies that may disturbe thy peace with Christ.

Lastly, where he saith, But he that hath not the spirit of Christ is not his, obserue, that by an argument drawne from a naturall man he prooueth, that as many as haue the spirit of Christ are sure of their saluation; for as a naturall man who hath not the spirit is not Christs so long as hee remaineth a naturall man; so consequentlie it followeth, that they that haue the spirit are Christs, and being his, it were an absurd thing if they should not be saued; for the conscience being pacified that God will accept vs in Christ, we are not now perplexiuely to doubt of our salua­tion, or how to auoid damnation; for if we should doubt of our [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [...] [Page] [...] [Page]

IN this verse the Apostle maketh the preuen [...] of a doubt which might haue risen out of the former doctrine: for hee hauing before proo­ued that the spirit of God, the spirit of Christ, and Christ himselfe are in vs that are elect, wee might make question of the trueth of this, see­ing we haue a large remnant of sinne and of the corruption of nature abiding in vs: To this the Apostle answereth in this verse, and those that follow; First granting that so long as wee carrie about vs this bodie, so long shall we carrie about vs sinne in our bodie, part whereof is alreadie mortified in this life, the rest can not be but by mortalitie: But then in the second place that wee might not be too much deiected with this clogge of sinne we draw after vs, he would haue vs with this occasion we haue to humble vs, to ioyne withall the consideration of the spirit of Christ which is in vs, to raise vs vp againe: assuring vs that if our faith by her visible fruites can appeare in our liues, that though we haue a portion of sinne which can not die but by death, yet we haue the spirit of God, the spirit of Christ, and Christ himselfe-dwelling in vs, the fruite whereof is euerlasting life in glorie, obtained by the righteousnesse of Christ for vs; applying himselfe in the latter part of the verse to comfort the weakenesse, and to cheere vp the faint hearts of the faithfull, labouring to relieue them with some spirituall [Page 240]consolation, that notwithstanding they cannot shake off the sluggishnesse of the flesh, but are taken as it were with a palsey halfe dead on the one side, being compassed about with ma­ny infirmities in this life, and hauing many grudgings and resi­stances of this earthly lumpe, which is the bodie, against the worke of our sanctification: yet for all this the faithfull and e­lect may know and be assured, that they are not trained foorth to fight and haue the foile, nor that they are called to any doubt­full combate, but to such a field where our hands shall be held vp if wee faint,Exod. 17.12. as were the hands of Moses, and where wee shall preuaile, not onely against the Amalekites as did Ioshua, which are enemies without vs, but euen against the hidden e­nemies of our heart, the rebellion of the flesh, and the corrup­ [...] of nature, which is contained in these words; But the spi­rit is life: so as the verse standeth on two parts; First hee grant­eth part of the obiection, namely, that sinne cannot fully be sha­ken off: Secondly, to the full satisfaction of our consciences he answereth the other part of the obiection: namely, that not­withstanding this remainder of sinne in vs we need not be per­plexed or doubt of our saluation.

Heere first wee are to consider of the three speciall kindes and phrases of speech the Apostle vseth in the former verses, and in this; concerning the spirit of God which is in vs, the spirit of Christ which is in vs, and Christ himselfe which is in vs. Whereby we are taught to beleeue that the whole God­head and Trinitie dwelleth in euery Christian. Howbeit con­cerning the spirit of God, wee must know we cannot attaine vn­to it, but by the spirit of Christ: for as the waters that boile in the earth cannot be conueied vnto vs but by wels and pipes by which we receiue of the fountaine it selfe; so the spirit of God is the fountaine of life, but a Well too deepe, and the place too high for vs to reach to, hee dwelling in a place vnaccessible and not to be approched vnto; and for this cause the spirit of Christ is the well-spring and pipe which passeth this life to vs, and by this we are made partakers of that life in glory, so that in this respect the spirit of God is said to bee in vs, and also the spirit of Christ, which spirit could not be conueied vn­to [Page 241]to vs but by the flesh of Christ God and man to reconcile vs to his Father; and yet all this is but one God and one spirit, as 1. Ioh. 5.7. which prooueth these two things: first that Christ is God: secondly, that the holie Ghost proceedeth both from God and Christ, because they both are but one, and the selfe-same spirit is but one. And in that Christ is also said to be in vs, it is but the same in effect that the spirit of Christ is in vs; yet are wee verily to beleeue, that verie Christ is really in vs indeed, yet inuisiblie, and this must bee vnderstood supernatu­rally: and therefore they that hold they are onely partakers of the graces and benefits of Christ, but not of Christ himselfe, cannot beleeue that Christ shall saue them; for Christs bene­fits are so inseparablie vnited to his person; as if we haue his inuisible spirit, wee haue himselfe, and may equally assure our selues of both, and that wee are flesh of his flesh, expressed in the Scripture, as hath beene before declared, by naturall proportions and supernaturall, as, first by the coniunction of the head and the members of a mans bodie: secondly, by the vine and the branches: thirdly, by the husband and wife: fourthly, by meates and drinkes, that as they being eaten re­ally doe nourish the bodie; so wee eating the flesh and drink­ing the bloud of Christ spiritually, he nourisheth and feedeth our soules to life eternall. This vnion is also set downe vnto vs supernaturally, Iohn 14.20. Yee shall know I am in the Fa­ther, and you in mee, and I in you; howbeit wee are not in the same measure in Christ, and hee in vs as he is in the Fa­ther, but according to that proportion of faith which is in vs, and in that abundance that shall make vs blessed for euer.

Againe, learne hence, that wee are not to looke for any perfection in this life, but so long as wee beare about vs this masse and lumpe of flesh which is the bodie, there will re­maine certaine reliques of corruption which can not be extin­guished but by death, nor wholly remooued but by morta­litie, and this is the case of Gods best children: Paul speak­ing of himselfe as in the part vnregenerate, and as but in part spirituall, Romans 7.14. said he was sold vnder sinne and car­nall, meaning thereby, that so much as he had of the spirit [Page 242]so much was the image of God restored in him, and so much he delighted in the law of God; but so much as was wanting of the spirit, so much was wanting of Gods image, and so much he rebelled against the law of God, and serued the law of sinne. And Peter that chosen vessell of God, Iohn 13.10. by the wisedome and instruction of Christ himselfe hath neede of water to wash his feete: and 1. Iohn 5.8. Christ came not onely by bloud, but also by water, that by daily regenerati­on we may purge and cleanse our selues. And to this may be referred that speech of Christ, Iohn 13.33. Whither I goe yee cannot yet come; which prooueth wee haue still some corruption, that maketh vs yet vnfit for the kingdome of hea­uen, vntill wee haue washed our feete cleaner, and mortified our selues better, for wee know yet but in part. But then it may be said: since wee haue these imperfections how shall we be knowen from the reprobate? Verie well: for there is great difference betweene our imperfections and their sinnes, our scarres and their vlcers, our limping and their halting downe right, for as 1. Iohn 3.9. Hee that is borne of God sinneth not, that is, as the world sinneth, the one sinning of ignorance, the other of knowledge; one of infirmitie, the other of pre­sumption; the one with griefe, the other with greedinesse; one through weakenesse, the other through obstinacie and malice; the one striking and checking his heart for the euill thought it produced, the other feeding and encouraging his heart not to staie at the thought till it breake foorth into the hands; yea God doth bring vs vp that are his children thus imperfectly for two ends: for first hee will not suffer vs to haue our perfection heere, for feare wee lose it as Adam did: secondly, hee doth exercise vs with these imperfections to hum­ble vs lest wee should waxe proud and so care not for him; and this is his great mercie that hee doth trie vs with infirmi­ties, but not destroy vs; vex vs, but not v [...]nquish vs, giuing vs power in the end through the sufficiencie of his grace to ouercome them.

Now for the second part, which is his satisfaction giuen to the faithfull, that they must not so sinke vnder the burden [Page 243]of their infirmitie as to mistrust their saluation; obserue when it is said, the spirit is life, we must vnderstand no naturall life, but such a life as Paul speaketh of, Ephes. 4.18. where hee saith, the Gentiles that walked in the vanitie of their mindes were strangers from the life of God, that life whereby God dwel­leth in vs; and to be strangers from this life, is to be strangers from holinesse of life: for God and an vncleane conuersation cannot companie together. And this life of the spirit is that, whereby (as Peter saith, 2. Peter 1.4.) wee are made parta­kers of the diuine nature, not really, but by renouation, ha­uing obtained this mercie to bee borne a new of immortall seed by the word of God. For as the soule infused into the bodie, quickeneth a massie peece of flesh which had no mo­tion before: so the soule to make it a liuely and good soule, must haue a soule powred into it, that is, the spirit of God; and if this spirit be absent we are as dead from holy motions, as the bodie naturall is from outward actions by the priuati­ [...] of the soule. So as wee learne hence, that a man may liue [...]fe in the flesh, and yet be dead in respect of the life of God, which ought to mooue vs to worke out our sanctification in feare, knowing that if wee be all flesh, wee shall neuer see the face of God.

Now as to liue a naturall life, there must bee a generati­on according to the flesh, so if wee will attaine to this life in the spirit, we must be brought to a second birth; not to bee turned into our mothers wombes againe, as Nicodemus thought, Iohn 3.4. but as Christ saith, wee must be borne of the will of his Father, that is, of the seed of the holy Ghost. Heere it followeth, as a man naturally borne hath his life maintained by being nourished with meat and drinke: so when we be borne againe of the seed of the spirit, we must be maintained and fed by the flesh and bloud of Christ spiritually: and as we are borne of the holie Ghost by the word, so wee must be nourished by the holie Ghost in the word, or else we shall neuer be saued. In the desire therefore of our saluation, we ought to thirst and part after the riuers of life, which doe plentifully flow in the booke of God.

Againe, as men in this naturall life haue their degrees to pro­ceed in, which doe neuer change, as that first they bee chil­dren, then after grow to a more vnderstanding age: which was euen true of Christ in this flesh, who (Luk. 2.52.) is said to haue increased in wisdome and in stature: euen so we must know, that our spirituall birth is not perfect at the first day; but it hath as it were a childhood, and wee are babes to be fed with milke, as S. Peter saith, 1. Pet. 2.2. and then afterward we grow from faith to faith, and from one degree of grace to another: yet heerein they differ, that in our spirituall life in this world, we cannot come to any perfection, sinne hangeth so fast about our heeles: but in our naturall life we attaine to a fulnesse and ripenesse of strength. And in this also they differ, that the naturall powers of this life decrease by age and by infirmities: but so it must not bee in our spirituall life, for in this we must neuer neither stand still, nor goe backward, nor grow downward, but still be stedfast in faith, and walking on in loue, like men alwaies running a race, till wee haue attained the prize, which prize is glorie.

Againe, consider for this spirituall life, that as the body whi [...] it hath the soule, is but a naturall bodie, spending like oile in the lampe, and cannot but in the end die, yet after this life shall be called a spirituall bodie, not in substance, but because in the re­surrection it shall be quickned by the spirituall power of the holy Ghost; so a man that hath but a soule, if hee haue not the soule of the soule, that is, the spirit of God to quicken it, he is but a naturall man, and must needs be damned. Againe, as a bo­die raised vp, and quickned by another power can neuer die, so the soule being a spirituall soule, and hauing once receiued the earnest of the spirit, and the power of sanctification: from the holy Ghost, can neuer die. And in this respect we are exalted to a greater priuiledge than Adam had in his creation; and it fareth better with vs than it did with him: for it was a [...]btrarie with him, and rested in his will to die or not to die: whereas we ha­uing once drunke of the water of life, and once tasted of this spirituall life, we may neuer thirst: and as S. Iohn saith, 1. Iohn. 3.6. we cannot sinne, Ioh. 6.54. that is, not to sinne, but that we purge our selues vpon reproose, and recouer our selues when we fall.

Further obserue hence, that there is a double death and a double life▪ first, there is a death in the present corruption of sinne, whereby in this life we deserue damnation. Now that there is a death in this life, is prooued, 1. Tim. 5.6. the widdow that liueth in pleasure is dead while she liueth: and Ephes. 5.14. Awake thou that sleepest, and stand vp from the dead: and Reuel. 3.1. it is said of the Church of Sardis, Thou hast a name that thou linest, but thou art dead. Secondly, there is a death in the perpetuall con­demnation for sinne, which is first inflicted vpon the soule at the separation from the body, and at the last day shal be laid both vpon the soule and body in a fearefull and full measure. Answe­rable to this is life, the first kind whereof, is the grace of God vouchsafed vs in this our pilgrimage: the second is the glory of God, giuen vs in the life to come. Now the life of the spirit hath three degrees: first, at the regeneration when we are renewed in our affections, and do feele a change of mind within vs: second­lie, at the separation of the soule from the body, when being as in were released out of the setters of this life, she takes her flight to heauen, for then doth the soule liue more excellently than it did before, being freed from the bufferings of Sathan and the allurements of the flesh. Thirdly, at the generall resurrection, when the world with the Iustes thereof shall passe away like a cloud, and be wrapped vp like a clout, for then both soule and body shall enioy the presence, yea more than that, shall liue the life of God for euer. Euen so death in the reprobate hath three degrees: first, in the contagion of sinne: secondly, in the sepa­ration at the doore of death as it were, when the soule alone go­eth to the diuell: thirdly, at the resurrection when the body is reunited to the soule, to receiue the fulnesse of their endlesse tor­ment.

Againe, the reprobate in this life and in the life to come haue a double misery coupled to their double death: for first in this life they want the grace and fauour of God, and bee euen like Cain, Genes. 4.14. afraid lest euery man should kill them. Se­condly, they haue resident in them the diuell, who being the God of this world, hath and doth carrie them away daily in the power of darknesse. Then in the life to come,Iohn 16.11. they haue first a [Page 246]priuation or losse of the presence of God: secondly, a suffering and enduring of all torments,2. Thes. 1.8.9. where there cries shall neuer bee pitied, nor their paines euer bee eased. Proportionable to these haue the children of God double comforts, which may bee ga­thered from the contrarie of the former. For first they haue the countenance of the Lord alwaies smiling on them, and the strength of the Lord alwais supporting them in this life. Second­ly, which is more, they haue the true spirit of comfort dwelling in them, and the Father, the Sonne and the holie Ghost doth continually feast with them while they liue heere. And when we fall a sleepe (for nothing else is death to the Saints, as we may see in Stephen, 2. Cor. 3.17.18. Act. 7.60.) then doe we first stand alwaies in the sight of God, and behold him face to face; neither doth his glory then any whit amaze vs as it did when the veile was before our eies, but it doth reioice vs, and we glory in it. Secondly we are filled with ioies vnspeakable, and haue the full accesse and fruition of all that the heart can desire or seeke for.

Now the way to know that this life of God is in vs, must be by the amendment of our liues and by the leauing of our sinnes: for regeneration beginneth at repentance, and repentance at leauing of sinne, in which point euerie man must examine him­selfe wisely: for if thou hast not brideled thy tongue from bitter and blasphemous speech, if thou hast not taught thy hands to worke truely without deceit, and hast not brought thy heart to pray feruently without hypocrisie, then hast thou no part in this regeneration, and by consequent no fellowship in the life of God.

For righteousnesse sake: That is as much as if the Apostle had said, reformation of life and religion is the badge and euidence of the spirituall life we leade heere. The cause of this is the righ­teousnesse of Christ, which resteth in these two things: first, in satisfying the iustice of his Father for our sinnes, as the Prophet Esay speaketh,Esay 53.5. Hee was wounded for our transgressions, and by his stripes are we healed: secondly, in fulfilling the law, which he per­formed foure waies: first, by teaching it precisely: secondly, by obeying it exactly: thirdly, by suffering for our breach thereof meritoriously: fourthly, by sanctifying vs to doe it effectually. [Page 247]But this kinde of righteousnesse is onely resident and inherent in the person of Christ, howbeit the righteousnesse heere spoken of by the Apostle, is a signe onely and a token that we are sancti­fied by the flesh of Christ, and that Christ hath purchased salua­tion for vs, and that we sighing vnder the burden of sinne,Rom. 7.25. walk­ing in a reformed life, and waiting for the glorie that shall bee seene, we shalbe as the Saints of God, beloued of the Lord, ha­uing our long robes in signe of statelinesse as Senators, & palmes in our hands in signe of victorie as conquerours,Reu. 7.9. for we in Christ haue ouer come Satan.

Further wee must obserue and know, though this spirit of life dwell in vs, yet so long as wee are inclosed in this earthly ta­bernacle, and haue the corruption of nature clasping about the soule as Ivie to the Oke,Ioh. 13.8. we cannot be free from infirmities and sinnes, nor washed so cleane but that some filth will cleaue to our hands or our feet. Yet there is great difference betweene the slips and sins of him that hath, and of him that hath not the spirit of God, as great difference as there is betweene him that is dren­ched and plunged ouer head and eares in a puddle, and him that hath onely fouled his foote: according to the speech of Christ to Peter, Ioh. 13.10. He that is washed needed not saue onely to wash his feete: as if he should haue said, Peter thy head and thy hands are cleane, onely thy feet need washing [...] that is, alwaies in this life some inferior affection is vncleane, and there will be a li­tle boiling against the working of the spirit; but the principall purpose of our hearts shall be to please God and to loath the world. For the children of God are as poisoned vessels washed by the holie Ghost,2. Cor. 10. [...] wherein notwithstanding there rests some taste and tang of their former filthinesse: but the wicked are as vessels full of the poison of the diuell, wherein the spirit of God neuer set footing. Againe, sinne in the regenerate hath a wound, and is like the Sun faintly appearing through some thicke cloud, but in the wicked it hath it full stroke. Againe, the wicked are so chained that they cannot stirre one foote to heauen; and be­ing cast from God, they so little care for it, as they wil with Cain (Gen. 4.17.) fall a building of cities, and hauing lost the harmo­nie of a good conscience they will get some Iubal or other, [Page 248](Genes. 4.21.) to plaie on the organs to make them merry: but the godly though they be loosed from the chaines of the diuel, yet while they soiourne heere they must draw some irons after them. Againe, the wicked from their birth haue turned their backs to God, and their face to the diuell: but the godly though they be hindred in their course, and staied in their profession of godlinesse and of sanctification by some infirmities insepara­ble from the flesh, yet doe they striue in their running to reco­uer their fall, and wrastle for a prize that shall neuer fade. And yet no doubt there is a contradiction in the wicked euen in fin­ning, as it is said, Gen. 4.7. sinne lieth at the dore of Caine, that is, the blood of his brother Abel should torment his conscience. Howbeit this combat and contradiction is but betweene his conscience that condemneth his sinne, and his heart that loueth it, but in them there is neuer any strife betweene affections and affections: whereas the godly haue this fight betweene affecti­ons and affections, as the flesh desireth to doe such a thing, but the spirit that dwelleth in the flesh doth alwaies abhorre it, and striueth against it. So as if God hath sealed thee vp to sal­uation, and hath giuen thee the stone of absolution and pardon for thy sinnes, though thou art now discouraged at that rem­nant of sinne that rests in thee, and fearest lest God should frowne at thee and turne his face from thee for thy weake ser­uice of him, yet lift vp thy head, thou shall bee sure heereafter through the power of this spirit to cast downe that great Go­liah,2. Cor. 3.18. and thou shalt haue the full fruition of that hope thou yet doest apprehend and see as in a glasse:Eph. 1.14. and if thou hast recei­ued but the earnest penny of the spirit in this life, thou shalt be sure to receiue thy full wages and hire in the life to come. Neither need we be dismaied that we limpe like Iacob, 2. Cor. 5.5. 2. Cor. 12.8. Genes. 32.25. and be imperfect in this life: for if we had not infirmities, we would bee as proud as the diuell, whereas now they make vs to expresse our thankefulnesse to God, that hee so mercifully re­straineth them, and so fatherly passeth by them, they serue to multiply our grones in the spirit to God,Phil. 1.23. Rom. 7.24. Heb. 13.3. that we might be deli­uered from this body of death and bondage of sinne: yea they stirre vs vp to the loue of others, to sorrow for the afflictions [Page 249]of Ioseph and of our brethren: whereas if wee our selues were not infirme and weake, we would neuer be touched with com­passion.

Vers. 11. But if the spirit of him that raised vp Iesus from the dead dwell in you, hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spi­rit that dwelleth in you.

Howsoeuer wee haue aduantage and comfort by the former doctrine, that by the extinguishment of this light which wee haue heere beneath, and by the separation of our bodies from our soules, sin must die, and cannot otherwise be mortified than by mortalitie: yet in this verse the Apostle stirreth vs vp to grea­ter ioy and to the top of all Christian comfort, shewing that the time shall come, when our vile bodies shall bee made like to the glorious bodie of Christ Iesus. The verse standeth on two parts: first, of the raising vp of Iesus Christ: secondly, of the raising vp of our bodies to bee made conformable to Christ our head.

First obserue the maner of the Apostle his speech, If the spirit &c. consider wisely this speech propounded by Paul as it were conditionally, which doth not argue any suspended doubt ful­nesse of the matter, or make it any whit subject to exception, but carieth with it a peremptorie necessitie that it is so, the Apostle taking that for granted which cannot be denied without falling into grosse absurdities. For if he should haue doubted whether Christ had beene risen againe, then in vaine had he gone about to prooue that we should rise againe: and therefore by this maner of phrase the Apostle cals not the matter in question as a doubt, but doth boldly assume it to all Christians, that Christ is risen. And this is the common course of the Scripture, and of the Mini­sters of God in all times vsually to say, If there be a day of iudge­ment,2. Pet. 3.11. and if it be so that this booke of Gods word shall be w [...] ­ [...] our hearts, then is there a fearefull reckoning to bee ex­ [...] for: which they do not as doubting of these things, but taking them as granted of all men, they be so certaine without [Page 250]contradiction. So the Apostle before in this chapter, vers. 9. If the spirit be in you (speaking to the elect) for all that is spoken in this chapter belongeth onely to them that bee called sanctified; but (saith he) the spirit is in you, for if they should deny that, they runne into this, that they must needs be reprobates and wrapped vp in condemnation.

Secondly, obserue in the raising vp of Christ two parts: first, that he was raised vp: secondly, by what power he was raised vp, namely by the spirit of his Father. That Christ was raised vp, the Apostle doth not demonstrate it, but assumeth it: for if Christ were not risen, then all Pauls reasons (1. Cor. 15.) to proue our resurrection may easily be eluded, for that is the first argument hee there vseth to prooue a resurrection, because Christ is risen, and all his arguments there following are linked to that, and depend on that: reasoning from absurdities: if Christ be not ri­sen our preaching is in vaine, and your faith is in vaine, for Christ crucified and his resurrection is the summe of the Gospell and the end of our faith. But the matter is, by what power Christ was raised vp. As he was flesh it profited nothing to raise vp it selfe, for 1. Pet. 3.18. it is said, he was put to death according to the flesh, that is, according to his humane nature, and was quick­ned in the spirit, which the Apostle there sheweth to be by that spirit wherein he preached in Noahs time. And Rom. 1.3. the A­postle speaking of Christ, saith he was of the seed of Dauid ac­cording to the flesh, but declared to be the sonne of God by the resurrection from the dead: which sheweth that it was the po­wer of God that raised him vp.

He that raised vp Christ, &c. Heere consider three parts: first, what shall be raised vp, our bodies: secondly, by what power they shall rise, by the same power by which Christ was raised vp: thirdly, after what maner; the same spirit that quickned Christ is now communicated to vs, and by Christs righteousnesse we are made righteous, and so are become fit temples for his spirit to inhabite in vs.

The Scripture proposeth two arguments to prooue the resur­rection: first, the conformitie of the bodie with the head, that as Christ our head is risen, so wee his bodie shall rise againe. The [Page 251]secondly is the consideration of Gods omnipotency, and out saith in his power: that is, to beleeue that he can doe all things, and therefore can raise vp our putrified bodies. The first reason holdeth both waies: if Christ be raised vp, then shall we be raised vp: Christ is not risen, therefore we shall not rise. We are rai­sed vp, therefore Christ is raised vp; we are not raised vp, there­fore Christ is not risen. And this doth minister vnto vs great comfort, and may euen astonish our hearts with ioie: for it is impossible, that we who are the body can be drowned, as long as Christ our head is aboue the water. So then since our head Christ is lifted vp aboue all gulfes, hath tasted of all sorrowes, and hath ouercome all dangers, we need not to feare that we shall be stifled or swallowed vp of the wanes of torments and afflictions, though we seeme neuer so much cast downe in the outward man; for let the wild beasts of the forrest roare neuer so fiercely, or let the raine fall, and the waues beat, and the windes blow neuer so strongly,Mat. 7.27. yet shall their mouthes bee shut that they shall not hurt vs, and our house is built vpon a rocke that cannot mooue: for our Redeemer liueth, and our head is safe, and we at the last when he hath sufficiently exercised his graces in vs by the triall of our faith, and the experience of our loue of him,Ioh. 19.25. shall through him ouercome all troubles and sorrowes.

For the second reason to proue the resurrection: which is the consideration of Gods omnipotency, the Apostle (Philipp. 3.21.) ioyneth the raising vp of our bodies to the consideration of that power whereby God is able to subdue all things. This al­so is euident Ezech. 37.5. where the Lord by his power giueth life to a companie of dead bones. And Christ (Ioh. 5.25.) saith his Gospell was able to raise vp dead soules: that is, such as be dead in profanenesse, but by the power of his word shall: be re­uiued and quickned in the spirit, which is the first resurrection: and vers. 28. The day shall come (saith he) when yee shall find that to bee true in the second resurrection to your damnation, which yee will not now beleeue in the first resurrection [...]our saluation, when by the very voice of God the dead shall be rai­sed vp. Among many places to proue the resurrection of the bo­die that is most excellent, (Mat. 22.32.) vpon the demand [Page 252]of the Sadduces, whose wife shee that had had seuen husbands should be in the resurrection? I am (saith he) the God of Abra­ham, &c. I am not the God of the dead but of the liuing. No place at the first sight may seeme to carry lesse proofe of the mat­ter Christ then had in hand, but being dulie weighed, it is most substantiall to prooue it. It may be said: True it is, thou art the God of Abraham, that is, of so much of Abraham as now liueth; so as thou art the God of Abrahams soule: but it is conuin­ced out of the place it selfe, that thou art not the God of the dead, and therefore thou art not the God of Abrahams body, for his body is dead. But note, he doth not say, hee is the God of part of Abraham, but hee is the God of Abrahams person; which person of his standeth vpon soule and body. Secondly, some say this place prooueth the immortality of the soule onely. Nay it is certaine, if the body be not immortall, the soule can­not be immortall: for if Abraham liueth in any part now, hee must at the last liue in all; and if immortality were onely giuen to one part, then all the reasons of Paul (1. Cor. 15.) to proue the resurrection of the body might be easily euaded. For the Apostle there (vers. 18.) to prooue the resurrection of the bo­die, saith: Vnlesse Christ be risen and we rise, we that are a sleepe [...] Christ are perished. But it may be obiected: Nay, there may bee an immortality if the blessed soules doe liue, and therefore they cannot bee said to be perished. And vers. 19. If our hope (saith Paul) bee in this life onely, we are of all the most miserable. Nay it may be said, we are happy in the life to come in the soule: so vers. 29. hee proueth the resurrection of the body from our baptisme. Yea, but it may bee said: That is not so Paul, for though our bodies rise not, yet baptisme may profit vs in the spirit; and though thy bodie (Paul) doe not rise, yet thou hast not fought with beasts at Ephesus in vaine: for thou shalt bee crowned with glorie in thy soule, for that thou hast sustained these combats. And thus if we stand onely vpon the immortali­tie of the soule, all Pauls arguments in that place may be soone re­iected.

It is true, that the soules are now blessed, as it is in the Reuel. 7.9. where the Saints are said to haue their white robes in to­ken [Page 253] [...]nnocency; long, in signe of statelinesse; and palmes in their hands, in signe of victory: but it is as true, that the soule is not happy, sauing in the constant expectation of the last day, when it shall bee ioined to the body: and it hath not now that fulnesse of happinesse it then shall haue. For it standeth with the law of retribution in God, that as he receiued most glorie from them both when they were vnited, so should he returne them most ioie and fulnesse of glory, when by his power they are brought together againe. And euen so fareth it now with the reprobate that are departed, who feele onely torment in their soules at this time: but when their bodies shall bee raked out of the dust, then shall their paines be increased. So as this is the do­ctrine we must hold, that the soules of the Saints are blessed ante resurrectionem, before the resurrection; but fine resurrectione, without the resurrection they are not blessed. Rom. 14.9. God is said to be the Lord of the dead, and Mat. 22.32. Christ saith, he is not the God of the dead. In which places there is no con­trariety: for Christ meaneth, that he is not the God of the dead according to the supposition of the Sadduces: for no man is a King without subiects, nor a Captaine without souldiers, nor God the God of Abraham, vnlesse Abraham be: but hee is the God of the dead, because they by him shall be raised vp.

Now followeth the first part: what shall be raised vp, namely, this verie body which we now carrie about vs shall bee raised vp▪ Which is prooued, first from the proportion and resemblance with the head: for the same body of Christ that was buried, was raised vp: which is signified vnto vs by himselfe, (Luk. 24.39.) who to remooue all doubts of the truth of his resurrection out of his disciples mindes, said: Behold my hands and my feet: and Iohn 20.25. it is said, that Thomas put his finger into Iesus side after his resurrection. And so much did Christ forete [...]re his death (Ioh. 2.19.) Destroy this temple, (meaning his body) and I will build the same (not another) vp againe: Secondly, it is prooued from the proportion of Gods iustice toward the elect and the reprobate also: for it standeth with his iustice, that those lippes which in this life offred vp the calues of thanksgiuing vnto him, that that body that hath beene baptized into Christs death, that [Page 254]mouth that hath feed vpon Christ by faith, that that bodie which hath beene exercised vnder the crosse, and sanctified through af­flictions, which hath testified to the blood the profession of his trueth, it standeth, I say, with the iustice of God, that that bo­die and no other should bee raised vp to glory. And Paul no­teth foorth so much in himselfe a member, (1. Cor. 15.53.) when he saith, This mortall shall put on immortalitie: as if (saith a lear­ned Father) he had taken it vp in his hands to haue expressed his meaning. Againe, the proportion of Gods iustice toward the reprobate is, that that knee that hath bowed to the Masse, shall also bow to the diuell in hell torment, and that that body which hath embrewed it selfe with the blood of Gods saints, that hath rent as it were the Lord in peeces by their blasphemy, and that haue shut vp their compassion from the poore, that that body should bee punished eternally in hell fire; and euen denied so much as a drop of cold water to coole their tongues.Luk. 16.24. For what iu­stice were it in God to frame them new bodies, and so to punish them in that flesh wherin they neuer sinned? Nay, it were meere iniustice to punish them in any other parts than those where­in they haue offended. Now this bodie of the faithfull that shall be raised vp, shall haue three speciall graces giuen vnto it which it had not before to shew the riches of Gods mercy toward them: as first, it shall be immortall, and shall neuer putrifie: secondly, [...] shall be maintained by no naturall power: and thirdly, it shall haue glory. Answerable to these, in another kinde shall the bo­dies of the reprobate be: for first, they shall wish they might rot, but cannot: secondly, they were happie if they might pine away, but the worme shall be continually gnawing, yet neuer satisfied, nor they weakned:Mark. 9.48. thirdly, they shall haue horror and shame, and howling and gnashing of teeth continually.

For the second point, which is, by what power our bodies are raised vp, namely, by the same spirit that Christ was raised vp. Now then it may be asked, how the reprobate shall rise, for they partake not of this spirit, nor haue any part in this resurre­ction. It is true, that the power of Christ as a Sauiour, and the fruite and benefite of his death are inseparable from the elect, and belong onely to them. The reprobate therefore shall bee [Page 255]raised vp by the same power by which they were at first created: and as at the first they were made by the power of God in his Sonne, the Father consulting with his wisdome, which is Christ: euen so shall they bee raised vp againe by the power of God in his Sonne, not as a redeemer, but by the absolute power of Ie­sus Christ their Iudge.Gen 3.23. And as when Adam fell he was not onely depriued of the tree of life, but of all the other fruites of the gar­den, and in the losse of that lost all the rest, and was driuen out by violence, and kept out by the sword from any more fight of God in Paradise: euen so the reprobate deserue not onely to bee secluded from the possession of heauenly glory, where growes that life that euer flourisheth, but euen vtterly to be ex­tinguished and abolished, for they are but vsurpers vpon the Lords heritage, and euen the aire which they breath in shall be their damnation, for they deserue not so much as their being. Yet such is the great bounty of God, that he raineth as well vp­on the vniust as vpon the iust, yea and oftentimes obscureth his goodnesse toward his Saints, and hideth as it were his face from them, when the wicked flourish as t [...] Palme-tree, and abound in all earthly prosperity: but yet this is our comfort, that they passe away as a shaft in the aire, and as a ship on the sea, so is their place no more seene, and indeede they shall finde it were better for them they were not: whereas the godly know, that in [...] earth they haue no abiding citie, but that their treasure is in [...] uen, where their hearts alwaies be, and their bodies heereaf [...] shall be.

Because that his spirit dwelleth in you. This is the third part was noted out vnto vs, namely, how this power of the spirit is in this life communicated vnto vs. Wherein obser [...]e, that whoso­euer is regenerate is made partaker of the life of God, and such a man hath his soule and body taken vp and dressed, and dedi­cated to entertaine the holy Ghost, and the holy Ghost abideth in him: and Iohn 14.23. Christ saith, If any man loue me he will keepe my word, and my Father will loue him, and we will come vnto him and dwell with him: so as the whole blessed Trinity abi­deth in such a man; which is a most princely prerogatiue and royall dignity which the faithfull haue, that the King of heauen [Page 256]will stoope so low as to abide in the soule of a poore Chri­stian.

Further obserue, in that the spirit dwels in vs, that as Christ before he tooke vpon him and assumed our flesh, sent his herben­ger before him to seele that house, and sanctifie that wombe wherein himselfe would lie,Mat. 1.18. that the virgine by that meanes was full of the holy Ghost: euen so he still sendeth forth his spirit to take vp his lodging for him in the heart of euery Christian, and to sanctifie them in some measure,2. Cor. 13.4.5. though not in that fulnesse he did the virgine. And as God in no place on the earth was said to be more then he was in the Arke, so is he in no creature so much as in the elect,1. Sam. 4.7. Psal. 8.1.5.6.7. yea all the creatures by this meanes are made ser­uiceable to the elect.

Now when the spirit commeth vnto vs, it findeth our hearts very ruinous like an old house, yet such an habitation as by some ancient monuments shewes what stately building it was at first by creation; then it falles a tempering and building it vp againe by the loue of God ingrafted in our hearts, and it doth sift vs and cleanse vs: and wherea [...] [...]t findeth nothing but bare walles, that is, a departure of all the graces of God, and a depriuation of them, it filleth vs and infuseth vnto vs all heauenly vertues. And as the Lord was in the Temple, and yet not shut in and in­ [...]uded there; but in that he was there, it was necessary it should [...] kept cleane, as appeareth 2. Chron. 23.19. that for this pur­pose porters were set at the gates of the house of the Lord, that none that was vncleane in any thing should enter in: so we that are Christians being a type of that Temple that should be built of liuing stones, whereof Christ must be the chiefe and corner stone, and wherein we must beleeue that God dwelleth farre more spiritually and effectually then he did in the other; we (I say) must be kept far more cleanely then the other Temple was. In this respect also, that this Temple wherein the Lord now dwelleth is our soules and bodies, the Priest our selues to offer vp our selues, the sacrifice our selues to be sacrificed in our soules and bodies vpon the altar, which is our hearts; but yet so, as we are still acceptable onely in the sacrifice of Christ and in his priesthood. Now this spirit that thus dwelleth in vs, is called [Page 257]the spirit of sanctification, in respect of the foure properties wher­in it resembleth the materiall Temple. For first, as the Temple might not serue for a dwelling house, but was onely consecrated to abide and continue there while they serued God: so the tem­ples of our bodies must not be taken vp of the lusts of the world to dwell there, but bee dedicated onely to entertaine the spirit of Christ: and secondly, as the holy garments were onely worne in the Temple, so ought wee to looke that wee attire our selues onely as becommeth Christians that stand alwaies in the presence of God: thirdly, as the holy meate was onely eaten in the Temple: and fourthly, the vessels onely there to be drunke in: so this shewes that our bodies and all the powers, affections and actions both of soule and bodie, as well in the heart within, as in all the vse of Gods blessings without,1 Iohn. 2.17. must be separated from all earthly things to be by them estranged from the worship of God, and be reserued only to holy vses, that God and his glo­ry may be the chiefest end of our life, for so the Hebrew word to sanctifie, signifieth to be set apart, and not prostitute to any pro­fane vse.

Hereupon it is, that if in the Temples of Christians we see idols erected, we are grieued and offended, and that iustly, because we see a great part of Gods seruice shall bee spent in bodily adorati­on, which ought not to be: for though it be true that God re­quireth to be worshipped of euery bone in the body, yet princi­pally in this sacrifice of praier and other religious exercises hee looketh at the heart, and sets his eye on our affections to be wor­shipped in spirit and in truth.

Now if it be vnlawfull to erect and set vp an idoll in any Chri­stian Temple,Iohn 4.24. for so much doth the Scripture in expresse words testifie in many places, as, Pull downe their altars, breake their images and burne them in the fire,Deut. 7.2. &. 12.3. Iudg. 2.2. with many such like places and speeches: how fearefull a thing then is it, that wee that are Christians should set vp idols in our soules, the most beautified place that God hath on earth, as the idols of couetousnesse, hy­pocrisie, filthinesse, pride, and such like, which be inuisible, and therefore worse then the other, and which do secretly like a theefe steale away our hearts from the loue of God, and as a moth [Page 258]doe euen feed vpon vs and consume vs, till we suddenly fall into the wrath and displeasure of God.

Heere let vs further consider but how we vse our owne houses, wherein we dwell in the tabernacle of this life, and which ought to be but as tents to be carried at our backes,Gen. 18.1. to put vs in minde of our pilgrimage: for if the matter of the Church cannot affect vs nor touch vs at the quicke, yet shall it set foorth our wicked­nesse and enlarge our condemnation, that we esteeme more of our owne dwelling places, wherein we sleepe to night, and to morrow are cast into the graue, then of that place wherein the Prince of heauen and earth taketh vp his abode: how curious we are in scouring of our pots, in sweeping of our parlots, in plaiting of our garments, and tricking vp our selues nicely and garishly! yea no seruants can please vs, but such as weare out their knees in rubbing our houses; and how fearefull and shame­full a thing it is, that we make no account nor reckening of that place where the whole Trinitie should abide; that our houses shall be cleane where onely our dirty feet doe treade, and out selues the vncleanest part of it; and that through our wretched­nesse and negligence in purging of our selues, and cleansing of our soules, we are rather dens fit for the damned spirits, then tem­ples meet for the holy Ghost to abide in? for if our hearts be once ouergrowne with the weeds of profanenesse, idlenesse, couetous­nesse, and such like, we may assuredly know, that God can haue no roome to dwell in such a soule.

Further, from the Metaphor or borrowed speech (dwelleth,) note that there is a residence of the holy Ghost in all those that be his: so as it must not be a so iourning of the Lord with vs, to come like a stranger for a night or for a meale, and away againe, but he must be a houshold guest, to go in and out with vs: so that we must know it is not euery pang of conscience, or fit of pray­er, or hanging downe our heads for a day, whereby we are some­time perplexed and wringed with sorrow, that is the dwelling of the spirit in vs, no more then was that fit of Balaam, (Numb. 23.10.) when he praied that his soule might die the death of the righteous, and that his last end might be like his. Neither is this spirit knowen to bee in thee by doing many good things: for [Page 259] Herod (Mark. 6.20.) did many things at the perswasion of Iohn Baptist, yet was he a most cruell incestuous bloudy ty [...]ant: nor yet by leauing many euill things vndone, for the very Heathen had many morall vertues which made them decline from many vi [...]. [...]ut by this shalt thou know that thou hast this spirit, if a­ [...] [...] [...]osseth and repugneth thy affections, if thy affections [...]e [...]t against it, but that in the meditation and purpose of sin thou please thy selfe, and take part with thy affections against God to fulfill it, as Balaam did, when by the proffer of riches (Num. 24.13.) he would faine haue cursed where the Lord had blessed; it is certaine this spirit of God abideth not there, but the diuell.

Lastly obserue, since there is no hope of the resurrection, but so farre as wee are sealed in this life to that glory wee shall haue heereafter, by the earnest of Gods spirit giuen vnto vs: we may truly say of the wicked, whom the Son neuer kissed,Psal. 2.12. that when they die they go to the damned: for he that hath not his part of this spirit in this life, vnlesse the Apostle be a liar, which were blasphemy to thinke, that man shall neuer haue the glorie of the life to come. And therefore such as do scorne and scoffe at the seruants of God, as Ishmael did at Isaac, Gen. 21.9. calling them Men of the spirit, they do commit most sacrilegious scurrilitie, and in this state wherein they stand, they are as surely the diuels as the diuell is not Gods; yea, in this they do with their owne mouths pronounce and subscribe to their owne damnation: for the A­postle saith, we must haue this spirit, else it is impossible to bee saued.

Heere it may be said: Since there is only ioy and peace in the spirit, how is it that the wicked runne on in the course of their life prosperously, and in the end of their daies go away quietly: whereas the godly walke through many snares, and are in their life scratched as it were with many thornes, and in their death oft times are much troubled, and depart in great agonies. True it is, the wicked may perhaps die quietly, and to the sight of man comfortably, hauing (as Iob speaketh) no bands in their death:Iob. 21.13. Psal. 73.4. but looke thou iudge him no more by his death than by his birth: for many women haue had more easie trauell of a repro­bate, [Page 260]than an elected child of God: especially the cause of their quiet being, because hypocrisie hath put their consciences to si­lence heere, that they may soone after roare out in hell: and there is such a crust growen vpon their hearts,1. Tim. 42. that they rot and fester within and feele it not: whereas in the elect the [...] is kept alwaies open, and wee cannot feele the least b [...] [...] Lords displeasure but we are anguished, neither can wee [...] that we euer feare enough: which tender heart of a Christi [...] is like the Adamant, to draw the oile of comfort into his soule, and to hasten and quicken the life of the spirit in him. Let vs all ther­fore earnestly pray for this spirit; hauing obtained it, let vs che­rish and welcome it, so as it may take delight in vs: for wee all know it must one day come to this, In manas tuas Domine com­mendo spiritum meum, Into thy hands, O Lord, I commend my spirit: and it is now at this, In manas tuas (homo) commendo spiri­tum meum, Into thy hands (O man) I commit my spirit. And therefore as we will haue the Lord gratious to our spirits at the latter day, so let vs well vse and entertaine his spirit in this accep­table time, which vouchsafeth to dwell with vs.

VPon that which went before, the Apostle infer­reth a most vehement exhortation to this ef­fect: that seeing Christ hath saued them, and freed them, not onely from the condemnation of sinne, but also from the power of sinne, ther­fore the Lord doth indent with them, and in them with vs all, not to merit saluation: but because saluation is [Page 261]already merited for vs, to be engaged and obliged to the Lord; and that since he hath taken the hand writing away from Sathan,Coloss. 2.14. and hath cancelled it in Christ, that therfore we should be debters not to the flesh, but to the spirit.

H [...]reupon obserue, that the greatest argument to per­ [...] [...] rather to inforce vs to good workes, is taken from [...] of our redemption: as appeareth by Saint Paul, who [...] [...]t argument (Rom. 12.1.) I beseech you by the mercies of God, that you giue vp your bodies a liuing Sacrifice vnto the Lord: that since the Lord hath beene so mercifull vnto you, as not to looke vpon your nakednesse, but as you are cloathed in Christ, you would therefore returne vnto him conformitie of obedience, in sacrificing your selues vnto him. After the same manner doth Saint [...]eter perswade (1. Pet. 2.11.) I beseech you as stangers and pilgrimes, abstaine from fleshly lusts. As if hee should say: Since you are now a chosen generation, and a people set at liberty by the death of Christ, and by this meanes made Ci­tizens of heauen, walke according to the lawes of that heauen­lie citie.

Heere are they condemned, that say: If by doing good works we can deserue nothing, what heart can we haue to doe them? And since we are bought already, why should the Lord be twife fatisfied? Whereto we answer, that though we can deserue no­thing,Luk. 17.10. yet by this meanes we shew our thankfulnesse, in doing as much as we can; and though in all things we are vnprofitable seruants, yet must wee bee thankfull for that which Christ hath done for vs. And since Christ hath fully satisfied for vs, it is not further required that wee keepe the law to satisfie it, but to testi­fie our obedience and thankes, that wee are made partakers of such grace, and haue receiued so great a pardon. And so by this our working we declare our gratfull mindes to God the Sonne by whom we are redeemed, and to God the Father, to whom we are redeemed: for none of vs can satisfie for that he hath bro­ken: onely Christ hath made vp the breach, and broken downe the wall that parted God and vs: and therefore when wee shall heereafter keepe all the lawes of God in heauen, it shall not bee to satisfie for that we kept not in this life: for by doing but that [Page 262]we ought then to do, we cannot free our selues from that paine we deserued for that we did not before.

Here ariseth the difference betweene the law and the Gospell. The Law commandes workes to merit saluation: the Gospell because saluation is already merited, that therefore b [...] [...] good works we should testifie that wee are bound and [...] to the Lord.

Hereupon note, that there is in the Gospel a double couenant: the first, of mercy: the second, of morti [...]cation. The couenant of mercy going first, which is, I will saue thee, I will write my law in thine heart,Ier. 31.31. My soule shall delight in thee, Thou shalt be be­loued, and such like gratious words and promises. Then follow­eth the couenant of mortification; Thou art saued, therefore liue well, Thou art pardoned, therfore [...]fend no more: so as first we must be forgiuen,Iohn 5.14. and then wee become debtors. Wee are not then saued because we doe good workes, but we are saued, therefore this mercy of saluation maketh vs fruitfull in good workes: as Iohn 5.14. the sicke man was not healed because he should sinne no more: but thou art healed, therefore remember this mercy of the Lord, that thou do sinne no more. So Luke 14.23. who be they that come to the wedding▪ Call (saith the King) the halt, the lame and the blind. So as such as are emptied of al opinion of all worthinesse in themselues, and be starke beg­gars, must come; yet when they are come they must haue the wedding garment: so as wee are bid to come, not because wee haue the wedding garment, but because wee are bid to come in the mercy of Christ, being beggars, wee must striue to get that garment, that is, a good conuersation. So Luk. 19.4. Zaccheus was not saued because hee gaue halfe of his goods to the poore: but Christ first spake inuisibly to his soule, to make him clime vp to the tree, & being conuerted then he giueth, as testifying a fruit of mercy to others for the mercy himselfe receiued. So Lu. 7.41. in the speech of Christ of the two debtors, they were both for­giuen, but who loued most? Peter could say, he that had most forgiuen; and what made the debt forgiuen, but the meere mer­cy and good will of the creditor? So as in that place of Luke, not because the woman loued much,Luke 7.47. therefore was much forgiuen [Page 263]her; but much was forgiuen her, therefore she loued much: for where the mercy is great, there must our labour in mortification be great also. According to this it is said, Mat. 11.28. Come vnto me all ye that are weary and laden, and I will ease you. But marke th [...] [...]stipulation and indenting of Christ with them againe, ver. 29 [...]ake up my yoke, and learne of me to be meeke and lowly: that is, after this great mercy obtained, of disburdning you of that yoke which pressed your soules with discomfort euen downe to hell, returne this fruit of thankefulnesse to God againe: deny your selues and your affections, and be you yoked to the obedience of the Gospell.

Verse 13. For if ye liue after the flesh, ye shall die: but if ye mortifie the deeds of the bodie by the spirit, ye shall liue.

Before the Apostle perswaded vs by the benefit of our re­demption which is wrought in Christ, to bee humbled, and to acknowledge our selues indepted vnto Christ, that as by him we are saued f [...]m Sathans tyranny, and freed from his slauish seruice: in acceptation of this liberty, we should shew our selues to serue God in righteousnesse and holinesse of life. Now be­cause this would not sufficiently subdue the rebellious dispositi­on of hypocrites, and to stirre vp the dulnesse of Gods weake children, he doth in this verse adde a reason to make the former perswasion more forcible: first by a denunciation and peremp­tory speech to the hypocrites, that besides the plague of God in­flicted vpon them in this life, at the separation of the soule from the body, their soules shall bee caried to the damned ghosts there to bee reserued to the iudgement of the great day:Iude 1.6. se­condly, by a prouocation to the faithfull, wherein he proposeth to them the hope of immortalitie.

Vnderstand generally, as all Scripture is earnest in perswa­ding these two things, first, remission of our sinnes: secondly, re­pentance from our sinnes, according to the speech of S. Iohn of bloud and water, that is, the grace that pardoneth, and the grace that reneweth: so S. Paul is more precise in those two than any other, in vrging grace and meere mercy, and nothing but faith [Page 264]in the point of our iustification before God, and doth also vrge pre [...]se mortification in our selues, to shew by our sanctified liues that wee are sealed vp to the day of redemption; that as Christ our Passeouer was sacrificed for vs,1. Cor. 5.7. so wee should keepe a continuall feast vnto the Lord in the vnleauened bread of a [...] ­cere and sanctified life.

Now with these two hath the wisedome of the world beene greatly offended, and hath deuised against them two errours: first, against meere mercy, Sathan in his subtilty and enmitie to man, hath stirred vp the heresie of Pharisaicall righteousnesse, ioining merit with mercy: and secondly, against the strictnesse of mortification, he raised vp the heresie of Libertines, that is, of them that maintaine worldly prophanesse and licencious loose­nes: so as one cries out, if there be nothing but mercy, then there neede no repentance: and the other crieth out, since it is done by mercy, what neede such strictnesse and precisenesse in life? But howsoeuer these be laid as blockes to stumble at,Mat. 11.19. wisedome will be iustified of her children, and the latter [...]i [...]e shall not fall in vaine vpon the hearts of Gods chos [...]. Yet whe­ther the Gospell preach either of these, or both of them to­gether, the hypocrites and prophane worldlings will take oc­casion of offence: as Iohn Baptist is too precise preaching re­pentance so earnestly.Mat. 11.18.19. And if Christ bee affable, gracious, and to bee conuersed with, then is he a friend of vnrighte­ous persons. At Iohn Baptist the Libertines, at Christ the Pha­rises be offended: so as whether Iohn weepe sorrow for sinne, or Christ pipe deliuerance from sinne, neither of these can please the itching humours of wauering minded per­sons.

In the words are comprehended first a commination or threatning to the wicked: secondly, a prouocation or encou­ragement to the godly, by proposing a reward; and both being set downe conditionall in the word if, they compare contratie courses of life to contrary ends whereto they tend: the contra­rie courses are a bad or a good life: the contrarie ends, a bad or a blessed end, expressed in these two words, they shall liue, they shall die.

What it is to walke after the flesh, appeareth Ephes. 2.3. to be, to follow the course of the world in fulfilling the lusts of the flesh, as to be as scoffing as Ishmael, as prophane as Esau, Gen. 25.34. Exod. 4.21. 2. Tim. 4.10. as hard hearted as Ph [...]ach, and as couetous as Demas, that shooke off Paul to embrace the world. And what it is to mortifie the deeds of the flesh, is set downe Galath. 5.24. to crucifie the affections and lusts thereof, not vtterly to abolish the very life of sin, and to strike it dead at the roote, for that is the patterne of perfection we follow after, the gole we run at, and the victorie we striue for: but he that ceaseth from performing and gratifi­ing his flesh in the desires thereof, though there remaines some tang of corruption, that man may truely be said to mortifie his flesh. And therefore vnderstand a difference betweene sinne in the reprobate and in the elect, by a naturall proportion: as there is great difference between him that hath a strong body impo­tent in no part, but liuely to performe all the actions of this life, and him that liueth, but hath receiued his deaths wound, or is sicke of a pi [...] [...]onsumption: so in the wicked sinne liueth a ful life, and hath his full swinge to seeke after all maner of euill, and increaseth daily without any declination at all, rising early and resting late, to fulfill the pleasures of the flesh: but in the god­ly sinne liueth droupingly and languishingly, alwaies holding downe the head; for howsoeuer the elect doe fall by infirmi­tie, yet the principall purpose of their heart is to follow Christ, euen in his afflictions, and so it is in them onely a benummed sinne.

For the contrary ends, which are set downe in two words, they shall die, they shall liue; it is not to bee vnderstood of any naturall separation which is common to all in death, but of an vtter separation after death from Gods presence to be tormen­ted in hell: and so of life, for to liue in this place is meant to bee saued, and to enter into the rest of God. Whereupon ob­serue, that speaking properly the wicked neuer liue, nor the godlie neuer die, that is, die the death of deaths, as Christ speaketh, Iohn 8.51. They shall neuer see death; for when, our breath shall leaue our bodies, and wee fall asleepe, we shall behold the Lords armes stretched forth to embrace vs [Page 266]and the heauens open to receiue vs, so as this kind of death is but an enlargement after a long imprisonment, and a landing at our owne country after our tedious trauell and troublesome pil­grimage in the sea of this world; which life in the godly is be­gun heere by our enioying of Christ, enlarged in death, when our soules shall liue a more blessed life, and perfected at the last day, when wee shall haue absolute ioy without diminution in e­ternity. Euen so is the death of the wicked, begun heere in their impenitency in sinne, increased when they are in part tormented after this life, and then made a liuing death, when at the last they are throwen from God for euer.

If ye liue after the flesh, &c. In these words the Apostle is precise for workes: and why? because it cannot be otherwise, but that we walking as ordinary men, and after the custome of the world, must needs be damned. First, take for a ground, that (which is vers. 8. of this chapter) They that are in the flesh cannot please God; which he proueth by matching of contraries: for they that are in the flesh sauor the things of the [...]as they that be in the spirit sauour the things of the spirit: and that sauour of the flesh is death. He yeeldeth a reason: why? because the wise­dome of the flesh is enmity to God; not an enemy to God, for then there might be a reconciliation: but the Apostle speaketh in the abstract quality (enmity) as a vitious man may become vertuous, and wee of enemies are made friends with God, but vice can neuer becom vertue, nor enmity amity. The like speech is vsed of God himselfe in his curse of the Serpent, Genes. 3.15. I will set enmity betweene thee and the woman, that is, such hatred and debate as shall neuer be appeased. Now why this flesh is enmity with God, he giueth a reason, because it is not subiect to the law of God as the spirit is, neither can be, as the spirit cannot but be: for wee must walke in all the commandements of the Lord without exception, though not with perfection: euen as it is said, 1. Iohn 3.6. They that are of God cannot sinne: that is, deliberately continue in any sinne. Now who they bee that are in the flesh, we must learne by the contrarie, that is, they that are not in the spirit: as vers. 9. of this chapter: Ye are not in the flesh but in the spirit: and who is not in the spirit? he that [Page 269]is not led by the spirit of Christ. And who is he? He that wal­keth not according to that spirit: that is, if he liue in the spirit a life inuisible, hee must shew it by the effect of visible motions; and he that walketh according to the conuersation of the flesh doth it not. And this appeareth, Gal. 5.24. All that are Christs haue crucified the affections of the flesh: and who are said to doe this? 1. Pet. 4.1.2. they that suffer in the flesh; and who so suffe­reth in the flesh ceaseth from sinne: so as to come backe againe the same way we went; if thou hast not ceased from sinne, thou hast not suffered in the flesh; if thou hast not suffered in the flesh, thou hast not crucified the flesh; if thou hast not crucified the flesh, thou hast walked in the flesh; if thou hast walked in the flesh, thou hast not beene led by the spirit; if thou hast not been led by the spirit, thou hast not the spirit; if thou hast not the spi­rit, thou art in the flesh, that is, drenched and drowned in the flesh: for it is one thing to haue flesh in thee, and another thing for thee to be in the flesh; for all haue flesh in them, that i [...], infir­mities; but to be in the flesh, is to be in Simon Magus case, in the gaule of bitternesse, Act. 8.23. and in the bond of iniquitie: and in Eylmas case, Act. 13.10. full of subtilty and mischiefe, the child of the diuell, and an enemy of all righteousnesse; and if thou art in the flesh, thou art alreadie in condemnation. Now I little doubt, but euery wicked man desireth to be saued: but they indeuour it not, no otherwise then Balaam did, (Nu. 23.10.) who could wish to die the death of the righteous, but neuer indeauou­red to liue their life.

Further to proue the precise necessitie of mortification, looke 1. Iohn 3.7. Let no man deceiue you: he beginneth with a preoc­cupation to possesse their minds before hand: He that doth righ­teousnesse (saith he) is righteous, not he that can discourse and talke of righteousnesse: and therefore one saith truely, Tace lin­gua, loquerevita, talke not of a good life, but let thy life speake. This the Apostle there proueth by the contrary: for he that committeth sin is of the diuell: that is, he that committeth f [...] the world doth, and doth not purge himselfe: for the Apostle opposeth sinning to purging; and he that is of the diuell cannot please God. For therefore was Christ sent to destroy the workes [Page 270]of the diuell: so as if these workes be not destroyed in thee, and his building pulled downe, Christ was neuer sent vnto thee. A­gaine he proueth it by the contrary: He that is borne of God doth not sinne, for he hath the seed of the spirit: therefore it is as if he should say: when such wicked men shall bee saued, the diuell shall be saued. This is further proued by the words which Christ himselfe spake in the flesh, Ioh. 8.34. He that so sinneth as to make a trade of it, he is the seruant of the diuell, vers. 44. and if no chastisements nor benefites can reclaime you, ye are the diuels: for the lusts of your father ye will doe. Lastly, adde to this, that of the new couenant made with Israel, and so with vs: Ier. 31.31. I will write my law in their hearts, vers. 33. And I will be their God, and they shall bee my people. So as if God pardoneth any, hee doth promise him grace to amend his life; and if that grace be denied him, he neuer couenanted to saue him. The co­uenant then implieth thus much: If thou hast not grace to ab­staine from grosse sinnes thou shalt be damned; and if thou hast the grace of sanctification giuen thee, thou shalt be saued.

But if ye mortifie the deeds of the flesh by the spirit, &c.

This is the second proposition which the Apostle layeth downe, namely, that a good course of life leadeth to a good end. Wherein first is questionable, whether it standeth in the power of the heart of man to subdue the corrupt desires and affections of his nature, as well as it doth to fulfill the lusts of the flesh: for 2. Tim. 2.20.21. Paul shewing, how that in a great house there be vessels some for honour and some for dishonour, some for base and some for higher seruices, which house he meaneth to be the Church of God, saith, that if any man purge himselfe, hee shall be a fit vessell for Gods house: and 1. Ioh. 5.18. He that is begotten of God, keepeth himselfe from that wicked one, (which is the diuell) that he touch him not. Which places may seeme to attribute the purifying and cleansing of our selues to our selues, by our owne inclinations and wils: but it must be vnder­stood, that the Scripture in these and such like places, setteth not downe the cause of this cleansing, but the execution of it. For the cause of this our mortification appeareth Ezech. 36.26. I (saith the Lord) will giue you a new heart and a new spirit: so as [Page 271]there it must be had, euen of God; but it must be in vs, otherwise we pertaine not to the Lords election. Hereupon the Scripture vouchsafeth vs that honour to say we do it, because notwithstan­ding the reforming of our iudgements, and the changing of our affections is wrought by the supernaturall power of the holy Ghost working in vs, yet this holy Ghost doth worke in vs as the subiects, and by vs as the instruments: as when it is said, I will write my law in your hearts, the spirit writes, but the heart is the place; and whatsoeuer is written in our hearts is ours. To make this more plaine by a naturall proportion: As a man that rectifi­eth and guideth the hand of a child to write, the writing is said to be the worke of the child, and not of him that directed him, though without such direction the child could not haue done it: euen so the Lord doth guide vs in all things we doe well; and what doth hee guide but our wils? so as the worke proceeding from our wils is ours, yet without the guide of the spirit we could not doe it. And in this working there is not a double effect, one of the holy Ghost, and another of our selues, but we doe; it euen as before there were not two writers, though the child was dire­cted, but the child onely writ it.

Secondly, where it is said, If ye mortifie, &c. ye shall liue, it may be demanded, whether by the same reason we deserue sal­uation by this mortifying of our flesh [...] as by walking in the flesh we deserue damnation. It is certaine, vnlesse we doe well we can not be saued; yet the holy Ghost sheweth, that there is not the same perfection to doe well in our natures, as there is in vs agi­litie and dexterity to follow wickednesse. For by our fall we are throughly corrupted, as the Prophet Esay speaketh, chap. 1.6. From the sole of the foot to the top of the head, there is nothing but wounds and swelling: but by our regeneration in this life, we can neuer perfectly bee renued. It sufficeth we haue obtai­ned the blessing of Iacob, Gen. 32.28.29. to haue such power from God as to be lame in sinne all our life long. So Paul (Rom. 6.23.) saith: The wages of sinne is death, but the gift of God is eter­nall life through Christ: whereby appeareth that the contraries themselues are not perfect: for sinne of it selfe deserueth death, but being good of it selfe deserueth not life, for it is the gift of [Page 272]God, and so the consequents of these two cannot be perfect and agree together.

Againe, it is one question to aske, who shall be saued; and ano­ther to aske, how we shall be saued: for true it is, that none shall be saued but they that mortifie themselues if they liue: and for children, they are changed in a moment by a supernaturall power of the Lord. As it is said Esa. 33.14. Who shall dwell with the deuou­ring fire? He that walketh in iustice and speaketh righteous things, re­fusing the gaine of oppression, shaking his hands from taking of gifts, stopping his eares from hearing of blood, and shutting his eies from see­ing of euill. And Dauid (Psal: 15.1.) asketh the question, and bringeth in the Lord to answer it: Who shall dwell in thy tabernacles He that walketh vprightly, he that taketh no reward against the inno­cent; and such like as it followeth there: as if the Lord should say: Such and none else (for the words haue an exclusiue nature.) So if it be asked, who they be that shall be set at the right hand of God in heauen?Mat. 25.34.41. it must be answered: They that visite the members of Christ in affliction, and leade their liues answerable to their religious profession. And if, Who they be that shall be set on the left hand? the answere is: They that refuse to releeue the Saints of God, and put religion on their faces as a maske to hide the foule deformitie & hypocrisie of their hearts. Therfore vpon the question demanded, Whether more in number shall be saued or damned, Christ resolueth it Luk. 13.25. shewing that some shall haue bestowed such paines, and walked so farre in the course of Christianity, as euen to knocke at heauen gates, and to challenge the Lord to let them in, and yet he shall not know them: that whatsoeuer profession they haue made in the face of the world, as to come before the Lord as a p [...]ple, yet be­cause they haue not liued as a people, he will not acknowledge them. So as true it is, that none shall enioy the presence of the Almighty, but they that haue their lampes burning at the houre of their death:Mat. 25.10. none but they that haue their foundation setled vpon the rockes,Mat. 7.25. as not to be shaken with the blast of any perse­cution: none but they who like faithfull seruants by spirituall trafficke haue employed their talents to their Lords aduantage:Luk. 19.24. none but they that are able to testifie by the fruites of the spirit, [Page 273]that they haue the spirit. But vpon demand how we shall be sa­ued, our answer is: Onely by the blood of Christ, as the cause and effectuall meanes thereof: for heauen is giuen operantibus, non operibus, to workers, not to works: as 2. Cor. 5.10. The Lord shall giue to euery man according as he hath wrought; not for that he hath wrought: & Heb. 13.21. none shall see God without a pure conuersation, but not because of his pure conuersation; for though we must be perfect in workes, yet this working must bee wrought in vs by God, as the Apostle there speaketh. So likewise none but the obedient child shall be heire, not because he is o­bedient, but because he is heire, and yet only the obedient child shall receiue the inheritance. And euen as we adore and worship Iesus Christ man, but not his humanity, Hominem non humanita­tem: so holinesse of life, speaking in the abstract quality, doth not saue, but holy men shall be saued: so faith and workes in the person iustified must concurre; but in the matter of iustificati­on, faith onely and alone hath the place. If therefore it be de­manded whether workes be necessary to iustification: we answer, yea, as absolutely necessary in their place as faith: for wee can not assure our selues of faith, but by the visible fruite of workes; so as they be not Concausae, causes concurring and iumping to­gether, but they are Consectaria, consectaries and consequents of faith.

Vers. 14. For as many as are led by the spirit of God, they are the sonnes of God.

This is a confirmation of the reason before going, on both parts: for, as many as mortifie the flesh by the sprit, are the sonnes of God, and they that doe not so are the sonnes of the diuell. So the force of the argument is, they that are Gods sonnes are led to mortifie the flesh, and being his sons, they are inheritors of hea­uen: and this the Apostle assumeth and taketh as granted, that the sons of God must needs haue eternall life. Whereupon the contrary proposition is true; he that liues after the flesh, is not the son of God, for if he were he would liue after the spirit: but hee that doth not mortifie the flesh hath not the spirit, therefore he [Page 274]is not the son of God. Hereupon followeth, if they be sons and not Gods, they are as Christ speaketh Iohn 8.44. the children of the diuell. Wherein we learne, that if we be asked by what title and interest we can challenge or lay claime to heauen, it is by none but by this, that we are the sonnes of God, and we are his sons onely by adoption, and wee are adopted to it onely in the naturall heire and son of God Christ Iesus, by whose blood we are iustified, and sanctified by his spirit. Being then adopted to this inheritance as heires, we are not borne to it, for adoptiō ex­cludeth birth, being not borne to it, it is purchased for vs in the obedience of Christ: wee must learne then to resemble Christ in being obedient to the will of God as he was, and shew foorth and expresse our obedience by keeping his commandements,Mat. 26.42. and keepe them by leauing of grosse sins, and walking accor­ding to his will, with a full purpose of our hearts to performe it, alwaies excepting our infirmities and inborne weaknesse, which cleaue so fast to vs as we cannot shake them off, nor be deliuered of them till we ouercome all in death. Hauing then no title to heauen but by inheritance, nor no title to this inheritance but by Christ, there is excluded all merits to deserue it: and only be­cause we are to be saued we must do well; for it is giuen vs as the inheritance of children, and not as any stipendary wages of a mercenary man. Herupon we must wisely vnderstand, that when Christ saith, Mat. 25.35. Come ye blessed, &c. for ye haue releeued the poore, &c. that this releeuing of the poore, and such other workes of faith and loue there mentioned, are not set downe as causes of blessednesse, for these speeches (for) and (because) do not alwaies inferre and bring in a cause, but they are such words and particles as sometime ioine the cause with the effect, and sometime the effect with the cause: as when wee say, it is spring time, for it blossoms; not that the blossoms are the cause of the spring, but an effect and euidence that the spring is come. So when we say, he hath a soule because he breatheth, and yet the soul is the cause of breath, and breathing but an effect of the soule: euen so when Christ saith, come and receiue a king­dome, for ye haue done such and such particular works of loue, it is onely a knitting of the effect with the cause: for God ha­uing [Page 275]preelected or chosen vs before all worlds to this saluation, giueth vs this his spirit, by whose power and vertue wee worke these good things. And in this kinde and phrase of speech the cause is ioyned with the effect, as if it should be said, Come you that haue releeued the poore, that haue comforted the distres­sed, that haue sorrowed with the afflicted, receiue the kingdome, for it is your inheritance. So as the speech of Christ hath this meaning in it, You haue done good workes to testifie my king­dome to be yours, come take the inheritance prepared for you in the preelection of God, for you are the inheritors of heauen, because of these fruites and effects which you haue shewed in comforting the aflicted members of Christ. We may not take it then that heauen which is the inheritance of the saints, is giuen for any desert; for when we haue attained to the highest degree of mortification, and haue done all that we can, we are as Christ saith, but vnprofitable seruants.Luk. 17.10. True (say the Papists) vnprofi­table to God, but not to our selues. A miserable euasion of a sot­tish distinctio [...] for the scope of Christ is in that place to proue from the lesse to the greater negatiuely, that if such seruants whose life and death were in their masters hands, (as bond-men were in those times) doing their duties and seruice neuer so well, cannot deserue so much as thankes at their masters hands, much lesse that they should emancipate and set themselues free, and much lesse to be their masters heires: then much lesse (since there is no comparison betweene God in heauen and man on earth) can we deserue at the hands of God, lying in the vncleannesse of our first birth, and ouergrowne with sinnes as we haue growne in yeeres, to be sanctified by his spirit in this life, and glorified by himselfe in the life to come, for there is no bond-man so inthral­led to his master as we are to God, euen in respect of our first creation, when we caried the glory of his image in our face, and had as it were the crowne of innocency set vpon our heads, and yet we wilfully ran from him to our shame, till he returned vs a­gaine in his loue: so as now all that we doe is duty and not desert: and why should he receiue thanks that doth but what we ought? Yea (say the Papists) but yet we deserue something, because we are not vnprofitable to our selues. Absurd: for what master will [Page 276]thinke himselfe beholden to that seruant, who by his seruice only inricheth himselfe and bringeth no commodity to his master? And yet by the meaning of the Papists, because we get some­thing vnder God and by his seruice, God must be indebted to vs. But heereupon we say, that true it is, we are not vnprofitable to our selues: for in Christ, not onely the person but the worke also is accepted, and the person onely in respect he is adopted, and this adoption is onely in Christ; but yet so, as we neuer haue God beholden to vs. Therefore when he saith, Come good seruant and faithfull,Mat. 25.21. enter into thy masters ioy: it is true, that the Lord doth recompence the vsing of our talents well; but this is so farre as we are iustified and are his sons: so as first he loueth the per­son, and then the worke; and if he did not accept the iustifica­tion of the person, he would disauow the worke: but being his chldren, though we are farre from doing that we ought, yet as a kind and louing father he accepteth it pleasingly.

IN this verse, and that which followeth, the Apostle doth confirme that hee set downe be­fore, namely, that wee are intitled to eternall life by inheritance; and to confirme and ratifie that vnto vs, wee haue this priuiledge to bee Gods sonnes, and so heires of heauen. The arguments he vseth be two: first, ye haue receiued that spirit [Page 277]whereby God doth witnesse that he doth accept you as his chil­dren in his naturall Sonne Christ Iesus. And to proue we haue this spirit of a doption, he doth it by the contrary: for, saith he, like bond-slaues ye do not now feare the ghastly looks of the tor­menter, nor yee haue not now that hellish horrour and fearefull apprehension of Gods iudgements, wherby Sathan vseth to whip mens consciences, nor ye haue not that loud alarme of the killing law sounding in your eares, and seizing vpon your soules to af­fright you. Secondly, in the verse following, he proueth it by a double testimony: first, of Gods spirit which witnesseth this vn­to vs, and which were blasphemy to thinke it could suggest false things: and secondly, by our owne spirit, which may assure our selues of it, by our godly and holy conuersation.

By the spirit of bondage, in this place is meant the holy Ghost, who by the instrument of the killing letter, that is, the law, doth propose and set downe such a condition of obedience, to which we are obliged and bound by our creation, and yet are now vt­terly disabled by our corruption to performe it: so as it is impos­sible to be kept, and yet ought to be kept, and laieth such a bur­then vpon vs, as neither wee nor our first parents were euer able to beare, since they declined from the estate wherein they were at first created. Whereupon this spirit of God by this meanes setting the law before vs as a glasse, wherein wee may behold our selues, conumceth the conscience, of the good not done, and of the euill that is done: thereby shewing, that no flesh can by this be iustified before God; and sheweth and setteth before our eies not only the sinne, but the vengeance which the sinne drawes after it: so as our conscience can not bee but grieuously wounded with that hellish horrour wee haue voluntarily made our selues subiect vnto. Now on the contrary, the spirit of adoption is that worke of the holy Ghost, whereby the incomprehensible loue of God in his Sonne is powred into our hearts, that hee doth auow and know vs for his chil­dren, so farre as we are not now bond-men to feare the perfor­mance of that impossible condition proposed by the law: but we are heereby assured, that what the law commandeth, this spi­rit will either enable vs to performe, or dispence and beare with [Page 278]our imperfections in not doing it with that perfection it requi­reth, and so by consequent we ascertaine our selues that wee are the sonnes of God.

The parts heerein to be obserued are two: there being set downe an opposing of a double spirit of contrarie natures, wor­king contrarie effects according to their natures. The effect of the first being a dreadfull and fearefull expectation of endlesse and hellish torments: the effect of the other being a comforta­ble securitie, and breeding a heauenly hope, that wee shall bee blessed of the Lord; out of which as out of a root springeth and ariseth chearefull obedience to God our Father, the other infor­cing vs only through feare to loue God as bondslaues.

Herein is questionable, whether by this spirit of bondage here spoken of, is meant the spirit of Sathan, or the holy Ghost, that should thus terrify and affright vs. But note, it must be vnder­stood of Gods spirit, which is the author of working holy des­paire, and by consequent of terror, and is an occasion of des­paire in the wicked: and this is as proper for the spirit of God, as to offer the sweet comfort of Christs bitter passion vnto vs. For by this meanes and maner of terrifying, it bringeth both the e­lect and the reprobate to despaire, but to a diuers end. For the elect in this sort: that shewing it impossible and past our power to performe the law, euen as impossible as to build a tower to the heauens, or to remooue a promontorie with our finger, it bringeth vs to a holy despaire in our selus in respect of our own deserts: thereby driuing vs to seeke to couer our nakednes with the robes of our elder brother Christ Iesus, and to remedie and cure our vnrighteousnesse in the righteousnesse of the blood of Christ. So as with the hearers of Peter, (Act. 2.37.) the law [...] ­ging and pricking our consciences, wee shall crie out in a holy distrust of our selues: What shall we do? And this kind of des­paire pr [...]pareth vs to saluation: for the spirit sheweth vs our po­uerty, and where to buy gold that shall cost vs nothing: it shew­eth vs our wretchednesse, that haue nothing but rags to put on, and withall the wardrobe of Christs righteousnesse, where wee shall haue garments fit for the Saints of God: it sheweth our A­postasie, how we haue fallen, and by our fall haue euen broken [Page 279]and cut as it were our owne throats, and sendeth vs to the Physi­tian Christ, who is onely good at such a desperate disease: it shew­eth our blindnesse, and withall the eie-salue of the holy Ghost to cleare vs:1. Ioh. 2.20. it sheweth vs our debt and the sergeant the diuell ready to arrest vs, and then sends vs to the God of heauen, in whose hands is all treasure to discharge what we owe: it sheweth vs how we stand vpon the scaffold ready for the hatchet, and then out of this astonishment sendeth vs an absolute pardon from heauen sealed with the blood of Christ, and subscribed with Gods owne hand. So as it teacheth vs onely to mistrust and despaire in our selues, and to seeke to be releeued and refreshed with that water of life, whereof hauing once drunke, wee shall neuer thirst a­gaine.Iohn 4.34.

Howbeit on the contrary, this same spirit bringeth the wic­ked into a sense and feeling of this same horror, and leaueth them in the astonishment of their conscience, so as Sathan continually hath their sinnes to scourge them with, and their corruptions wherewithall to vpbraide them. And the cause why they bee left in this hellish plight, and suffered to be thus perplexed and tormented of themselues, is their owne infidelity, that they haue stopped their eares against that comfortable sound of the Lords mercy, and so poisoned their hearts with sinne, that the power of the word could not worke vpon them: and so the Lord most iustly hath hardened them in their irkesome and tedious hypocrisie, that the sinnes they commit should be the punish­ments of sinnes past, and the deserts of punishments that are to come. And as to that, that the holy Ghost working this same feare and terror in the hearts and consciences both of the elect and of the wicked, and should leaue the reprobate euen when they are brought to the depth of despaire, it were blasphemy to say or thinke, that he doth it for and to the same end tha [...] than doth: for Sathan doth it to prooue God a liar, as that being in that case it were not possible for God to saue them; whereas the mercy of the Lord is aboue all his workes. But the spirit of God doth this, that God may be iustified in the iust hardening of that mans heart whom hee found sinfull, and whom hee was not bound to saue; and so his end is to take vengeance of his hypo­crisie: [Page 280]for the Lord is as iealous of his iustice, as he is of his mer­cie. Sathan promiseth saluation to whom God pronounceth damnation, and lulleth them in security whom he findeth care­lesse to watch ouer their steps, neuer greatly troubling or mo­uing any of his owne, till they come to such a deepe exigent, and to such a narrow pinch euen to hels mouth, that they cannot goe from him, & then they taste euen of hell fire in this life, and feele a fearefull beginning of that shall neuer haue end. Now God threatneth damnation to all; to his elect, that they may seeke and hasten to be shrouded vnder the shadow of Christs wings, and to feele the vertue of the hemme of his garment: to the re­probate, that they may bee the more hardened,Mat. 14.36. because it is in the corruption of their owne hearts, that they heaue refused the acceptable time of grace, and reiected the pearle which they might haue bought.

It will be said: But why should the holy Ghost leaue them in this despaire? He is not properly the author of despaire, but if the reprobate being brought to this be not recouered, it cometh of his owne wickednesse. As for example, a man sheweth vnto a triator his indignity, and hauing done this, with great and ve­hement passions hee sheweth him the detestation and vglinesse of his offence, and leaueth him with some doubt and scruple of conscience as amazed at his owne wickednesse: if the traitor vp­on this make himselfe away by violence as Iudas did, hee that thus laid the quality and nature of his offence open before him,Mat. 27.5. is not the cause of this his desperate end: hee was the cause and meanes of making him to bee affraid and angry with himselfe onely, and that was lawfull: so the holy Ghost by laying open the riches of Gods mercy at the first, thine owne wilfull rebel­lion to forsake him,Rom. 7.12.23. his giuing of thee a law to bridle thee, and the h [...] and feruencie of thy corruption to breake through all lawes, worketh this terror in thy heart that art a reprobate, and sheweth as it were before thee the smart and execution of thy sinne. If now thou despairest and restest there, the cause is in thy selfe, for thou sawest light and louedst it not, and heardest the sound of retrait, and yet weatest on to thine owne destruction. Further, this spirit of God is not the author of despaire as it is [Page 281]despaire, for a man should neuer despaire of Gods mercy: as God was not the cause of the lie in the false Prophets as it was a lie,1. Kin. 22.7 but he shewed his iudgement on them by giuing them thus ouer to this sinne. So despaire in the reprobate, wrought by the wicked­nesse of their hearts, is after this sort reuenged by the spirit, in giuing them ouer to the extremity of this sin; so as it commeth from the spirit not as an euil author, but as a iust reuenger of their former sinnes.

Now the instruments the spirit of God vseth to bring and perswade the conscience to feare damnation, are two: first, the law naturall, for in the nature of euery man something is ingrafted and written of euery sinne▪ that howsoeuer it bee acted and performed with pleasure, yet euen in nature it en­deth and is left with remorse, which doeth shew that there is a God to punish it. This was that which made the heathen to haue an apprehension and vnderstanding of infernall furies, as that for some sinnes they should bee so exagitated and tor­mented with them as they could haue no rest. For this cause they tearmed them by speciall names, as the fury of Neme­sis, that should plague the proud man: Eumenides, because shee was implacable and would not bee intreated: Alecto, because it was a torment that neuer ceased: Alasto, that should pursue the vengeance as neuer to be forgotten: To­siphone, that tooke vengance vpon murtherers yea almost for euery sinne committed they had a seuerall fury, which was thought to punish it. Yea by this very light of nature they likewise imagined some of these furies to burne the of fendours with torches, some to sting with Adders. And what bee these furies, saith the Philosopher? Nothing else but Suae quemque exagitant furiae, that is, Euery man is tor­mented with his owne furie, which is his conscience: the property whereof, is to present thy sinne before thy f [...]ce, that out of thine owne mouth thou maiest [...]ee iudged: yea the heathen had such a deepe impression of these tortures, as committing some foule and hainous fact, without some expiation or sacrifice they thought they should neuer bee in quiet.

But the greatest instrument, which is the second that the spirit vseth to strike feare into the soule and conscience, is the law writ­ten, which is a dead letter, and such a sentence that for desert pro­nounceth damnation as oft as we read it: which we must needs conceiue to bee so, if wee consider that the least bad thought is damnation, though it bee not coupled with consent to bring forth an actuall fruit of sinne. What then? Is the preaching of the law the worker of this terror? And are some by the booke of nature so exagitate and troubled with furies, as they cannot rest when they haue slipt into some sinne: and yet shall there be some in these daies that are so frozen in Atheisme, and so ouergrowne in the weeds of Popery▪ and so possest with the power of the di­uell, that they are not once touched or pricked in their hearts for their horrible sins, but that liuing as diuels, they hope to be sa­ued as Saints? Indeed it is not be doubted, but that now there is greater Atheisme in some, and lesse sorrow and remorse for sinne in others, then was in the heathen, and yet it was the iust iudge­ment of God then (as Paul saith) to giue vp the heathen into a reprobate sense,Rom. 1.28. that they might receiue in themselues such re­compence of their error as was meete; and therefore much more in vengeance doth the Lord deliuer vp these men to be beguiled of their owne fancies, and to become senssesse in their owne sins since they profit not by this booke of the written law, pronoun­ced by the Lords owne mouth, and deliuered by the Lords owne hand, the truth whereof ought not to be called in questi­on, though these men really confute it by their liues, thinking there is no Christ to saue, nor God to punish, nor conscience to accuse, nor diuell to torment, but with scurrility do scorne at the wholsome disease of tendernesse and terror of conscience, which they themselues at their separation shall finde so great, as neither themselues can still, neither in truth can it be stilled. And how­soeuer many peraduenture haue commanded their conscience to be silent, and put away the euill day far from them, and think themselues safe inough if they may be let alone till the last day, yet we haue seene some of the eldest sons of Sathan, after a long and redious hypocrisie wherein they were fallen asleepe, to haue beene so fearefully astonished in the end, and plunged and cast [Page 283]down into so deepe despaire, as they euen seemed to heare the very echo of the damned spirits, which is a most hideous and terrible sound in the eares of the most carnall man that is, and could by no meanes bee comforted or any whit eased, but haue either hanged themselues as Iudas did, or otherwise died in a sense of hellish torment in this life. For as in a seared peece of flesh there is alwaies left in the toppe some crust, but vnder that there is euer some pregnant sense: so if the Lord once pare away from the soule that is cauterized and crusted, then is the feare and terror of those men greater, for they feele the flame of the Lords indignation, which the elect neuer doe, hauing by a sanctified wisedome preuented this extremity, by seeking reme­dy in Christ, who giueth and neuer vpbraideth:

Now to prooue that the Law is such a dead letter, as being rightly vnderstood it is impossible to keepe thy selfe from des­paire, in respect of any thing which in thine owne person thou canst deserue: obserue, that this law of God teacheth, that lust in thy heart is absolute adulterie,Mat. 5.22.28. and that anger in heart is flat murder; wherein it goeth beyond and surpasseth all the laws of any earthly Prince, which free the heart and extend onely to the act: whereas this law bindeth both the outward man from wor­king, and the inward man from compassing mischiefe. Now if thou come to weigh and examine thy selfe in this ballance, and take this law for a touchstone, to trie whether thou beest gold or drosse, thou shalt find thy selfe too light & but refuse: for who can say, I haue not offended? who can say, I am not crazed? nay whateuer thou art, thou canst not clear thy heart of these & such like passions of heat betokening wrath, and of corrupt thoughts bewraying thy vncleane heart. But if thou enter into this con­sideration, that though thou thinke of such things, and thy heart reprooues thee, yet that in the strict construction of this law, if thou hast but a wandring or wanton thought, in the precise­nesse thereof thou shalt be damned, for all and euery particular power both of body and soule ought to bee taken vp for Christ, and wholly vsed to his glory, so as if thou callest in doubt the truth of the Scripture, though thy heart abhorreth it, it is damnation. If thou examine thy selfe according to this rule, [Page 284]and yet escapest from the sight of despaire, it is hard, nay it is im­possible, for this is the sharpest edge of the law, and the most fret­ting corasiue that eates out the dead flesh of our sinful hearts, that sounds the bottome of mans vast soule, and toucheth the sinnes that lie betweene the skinne and the bones. Since for our very thoughts alone by the tenth commandement without consent we are culpable of iudgement, which S. Paul (Rom. 7.7.) expres­seth by speaking in his own person, I had not known lust, that is, the fountaine and seate whence lust doth spring, except the Law had said, Thou shalt not lust.

Heere then we must needs confesse, since this ought to bee e­uery mans examination, that if we doe not examine ourselues af­ter this sort formerly set downe, it is a signe we haue not this spi­rit of adoption, because we haue not had the spirit of bondage. Now this is no examination of our selues to liue morally, as to receiue the testimony of men that we are honest, in giuing per­haps a groate to the poore, and pardoning the forfeiture of an obligation, and such like, and yet not sticke to prophane Gods sabbath, to contemne his messengers, to poure out othes, by Faith, which includeth the whole blessed Trinity, and say it is nothing: by the Masse, that most execrable idoll, and say it is sworne out of the country. Can a man thinke himselfe rich that is indebted to all the world, and hath nothing wherewithall to pay them? And can such men that bee very beasts and with­out sense before God, esteeme themselues vertuous and religi­ous because they are onely highly praised of men? They see not their owne estate, because they haue not examined themselues according to the former rule. When a man hath swept his chamber he thinkes all is cleane, but when the Sunne commeth it sheweth many a mote hee could not before spie out: so if the spirit would once shine into these mens consciences, they should see not onely motes, but most deformed and enormous sinnes in their hearts. And how friuolous is it to stand vpon mans witnesse without religion, which pierceth and looketh into the soule? For otherwise, he that thinketh himselfe in best health carieth his deaths wound in his bosome. The basest gold is bet­ter then the purest led; and the greatest imperfections of Gods [Page 285]children, better then the highest vertues of the wicked, and ne­uer shall they bee exalted that haue not before beene humbled. The law is a hammer not onely to bruise the conscience, but to breake it into powder; which if it be not done, wee shall neuer haue the spirit of adoption to seize vpon vs. The law commands, but giueth no power to obey; and is as if we should say to a beg­gar: Buy such a mannor, when he hath neuer a penny to helpe himselfe, nor yet we giue him any money to do it: euen so, pur­chase heauen with thy works, saith the law, and yet knowes we are spoiled of all abilitie, and doth not enable vs to doe such workes: all one, as if we should say to one, hold vp the heauens with thy finger, and yet giue him no strength to do it: or as if we should say to the blind, see, it is comfortable; and to the deafe, heare, it is profitable; and yet giue them no meanes whereby they should doe these. So the law is but a dead letter, and hath but a dolefull and dreadfull sound, vntill the spirit come and arme vs with power and abilitie to performe what the law re­quireth.

Lastly, where it is said,Luk. 15.21. Ye haue not receiued the spirit of bondage againe, obserue, that all that are conuerted, and with the lost sonne are come home againe, haue beene once brought to a ter­rour and fright of conscience: which hath beene after a diuers measure: for the Lord keepes some longer in the schoole of the law then he doth others, according as hee findeth their hearts and dispositions inclinable to stoope and to be humbled, or else for example sake, as seemeth best to the Lord. But yet euery one of Gods chidren must come to this: that is, (Act. 2.37.) being moued and pricked in conscience, to say and crie out, What shal I doe to be saued? I see my debt, where shall I get surety? I per­ceiue my nakednesse, where shall I be couered? I am fallen, how shall I be recouered? And being touched in their hearts, if they fall not into that exclamation, then as it is said of Ely his sonnes, (1. Sam. 2.25.) they obeyed not because the Lord would slay them: so for these men to be baked in their sinnes, and to see their destruction and not to shunne it, and by this meanes to despaire finally, is the iust iudgement of God, that he may be a­uenged of their great hypocrisie, for mercy offered and refused [Page 286]or set light by, doubleth the punishment. Euen as in this nati­on by the blessed preaching of the Gospell, Sathan is cast out in the generall profession of the Land: if now he labour to creepe in againe by hypocrisie, and make vs thinke religion to rest in shewes, and consist in ceremonies, growing more leane and ilfa­uoured after we haue deuoured so many yeeres of store and plen­tie in preaching the word, we doe erre in our hearts, and do arme our enemie against vs, who at his reentrance will bring seuen spirits worse then he did before,Luk. 11.25. and will so fortifie his habitati­on with hypocrisie, and other great and monstrous sinnes, as there shall be more profannesse in this nation then euer there was before.

But ye haue receiued the spirit of adoption. In this the Apostle proueth that we are the Sonnes of God, because we are so adop­ted in the euerlasting grace of his blessed Sonne. And to proue we haue this spirit, he doth it by the contrary, thus: we are deli­uered from the spirit of feare, and redeemed into such a Christian liberty, as we now loue God not for feare, but feare him for his loue. In this there are two parts to be considered: first, what this spirit of adoption is: secondly, the inseparable effect that follow­eth it, namely, an assured confidence to come boldly before the Lord, euen as children before their parents, to craue pardon for our sinnes.

For the first: this spirit is the holy Ghost, assuring vs by the word of grace, that is, the Gospell, that the Lord hath auowed vs for his children in that one and best beloued Sonne of his Christ Iesus; so that no extremities of this life, nor sorrowes of death, nor sinne it selfe shall be able to ouer whelme vs. There­fore it is said in the Scriptures, that the holy Ghost setteth a seale vpon the heart of his elect,Ephes. 1.13. and writeth a deed in their conscien­ces, which is but a draught of that originall deed, which is in heauen in the booke of the Lords gouernment. And this is sea­led vnto vs by the finger of the spirit, to free it from the forgery of Sathan, and by this euidence we make our title to the king­dome of heauen. [...]. Cor. 5.5. Also it is called an earnest penie, because as in contracts by giuing a penie in earnest the partie is obliged and bound to pay the rest: so this being as it were the first fruites of [Page 287]the spirit, the Lord doth assure vs, that as verily as we haue re­ceiued thus much in hand in this vale of misery, so this shall bee a pawne and pledge vnto vs, that he will giue vs the rest in the fu [...]e [...] [...] is glory, vnder which assurance we rest and lie down in hope with ioy vnspeakeable. And as the first fruits in the law made the whole crop holy, so this sparke of the Lords grace, being kindled and set on fire in vs, doth embolden vs to an ex­pectation of the full enioying of our whole Lord Christ Iesus.

This testimony oft times is very weake, especially when Sa­than doth sift and winnow vs as he did Peter, Luk. 17.5. so as we had need to pray with the disciples, Lord encrease our faith. Yet as a priso­ner in a darke dungeon seeing but the Sunne at a little grate, doth know and beleeue that the Sunne shineth vpon the whole earth: so though we be shackled and imprisoned in this flesh as in a dungeon, that we are not able to behold the Sun-shine of the Lord in full measure, which is the Sunne of light and of life, yet we haue such a glimpse as wee cannot bee perswaded but it shineth vpon our soules. And as the child in the mothers womb stirring neuer so weakly, yet euen by that feeble motion she is assured that it hath life; so the least light of the Sunne of righte­ousnesse is most sweet & comfortable vnto vs. Which doctrine as it ministreth and bringeth consolation to a weake soule, so must it be as a sharpe spur vnto vs, that this righteousnesse may be encreased, and that this spirit of God may delight to dwell in vs, that we being grounded, and growing daily in a perswa­sion of Gods loue towards vs, it may enforce vs to loue him more and more: and the strength and perfection of this loue, may and ought to make vs resist and shunne all contrary means, whereby our encrease and growth in faith may bee hindered. And because this spirit of the Lords adoption is inward and can not be perceiued; & that many be deluded by Sathans subtilty, and forgerie, foisting and thrusting in another deed than euer God gaue vs, especially working vpon the weake heart of man, which being fraught and full of selfe-loue, is easily perswaded of any good to it selfe: therefore we must learne how to discerne whether it be the true euidence of Gods spirit or no which we haue within vs. And for that the Apostle here setteth down one [Page 288]effect and fruit of this spirit for all: that is, that there is a confi­dence of any good conscience to come boldly before the Lord, as a child before his father, to preferre our suites vnto him, and to offer vp our praiers vpon the golden altar,Reuel. 8.3. that is the media­tion of Christ, by whose meanes and through whose obedience and suffering they shall sauour before the Lord as a sweet incense, and the Lord shall put into them daily a new incense by the spirit, assuring vs more and more of his louing fauor [...] and we shall not hide our selues and run away when we are called,Gen. 3.8. as Adam did, but being disburdened of that which doth presse vs downe from the presence of God, we shall come cheerefully before him, and ioy our selues, in that the Lord will looke so pleasingly vpon vs, Other effects of this spirit, and yet arising from the former, are these: If the spirit worke in vs the same affection towards God, that nature doth produce in children toward their parents: as first to loue God: secondly, to feare him: thirdly, to reuerence him: fourthly, to be obedient to him: fiftly, to be thankfull to him; all which vertues be in good children, who do alwaies acknowledge all they haue to proceed from their father, as the speciall instru­ment from God: and if we haue & beare these affections to God our father, as to loue him for his mercies, to feare him for his loue, to reuerence him for his goodnesse, to obey him for his greatnes, and to be thankfull to him for his kindnesse, then may we assure our selues, that we haue the spirit of adoption, sealed vp in vs for our saluation.

In that we crie Abba Father, learne, that no obstinate or reso­lute sinner persisting deliberately in his sinne, and his heart deli­ting in it, can once open his mouth to pray, nor neuer did pray. The like whereof may be said of the hypocrite: for though they may falsely perswade themselues, that offering vp a few words in forme of a praier, it is sufficient to purge the vncleannesse of their liues, and that impudently and in presumption they may call God, Father, when their harts be impure and vncleane: yet (Iohn 8.44.) Christ calleth them the children of their fa­ther the diuell. And though Sathan may perswade an obsti­nate and wilfull sinner as he did Houah, Gen. 3.4.5. that doing such an euill and wicked thing, they shall not hang in hell (alwaies threate­ning [Page 289]where God promiseth, and promising where God threat­neth, vntill he take them in the lurch at the time of their death, and then he ouerreckneth them) yet it is certaine he cannot pray vnlesse he haue this spirit, and this spirit none hath if they de­light and sauour of sin: so as though they cry, Peace, peace, to their owne conscience, and seruing the diuell will neuerthelesse vaunt themselues to bee the sonnes of God, it is the Lords iu­stice that permitteth Sathan so to blinde them that they cannot see their sickenesse to the death: for 1. Iohn 3.8. it is said, He that committeth sinne is of the diuell. Can the poison of Aspes and the sacrifice of praier proceed both from the same tongue? No. Grapes cannot grow of thornes, nor figs of thistles: and Esay 66.3.5. the Lord saith, that he that offereth sacrifice without trem­bling, that is, without reformation of life, it is as if he killed a man, which is most vnsauory to the Lord. So as lawfull things and things commanded be an abomination to the Lord, when the soule and conscience is not answerable to the action and to the outward profession. Howbeit things simply forbidden are sinnes both in the regenerate and vnregenerate, and the pray­ers of these men that thus can lie on their beds and imagine mis­chiefe, and yet can open their lippes by way of conference and speech with God, are no better then those of the rebels in the North, who when they had published all their mischiefe, which tended to the ouerthrow of our dread Soueraigne, yet ended and concluded their proclamation with, God saue Queene Eliza­beth.

Now concerning hypocrites, that they cannot pray but by imitation of Christians, as Parots, looke vpon the rule of Dauid, Psal. 66.18. If I regard (saith he) wickednesse in my heart, the Lord will not heare me: that is, if I delight in sin, my praiers shall not come neare him: so as make what shew thou wilt, if thy heart be not vpright, it auaileth not. For as it is said, Iohn 9.31. God heareth no sinners, that is, no malicious and deliberate sinners, which intend and compasse mischiefe in their inward parts, how­soeuer in hypocrisie they dissemble it. And it is certaine, it is as impossible to pray without this spirit, as to vnderstand without a soule.

Further obserue how this spirit begets in vs such peace of con­science, that makes vs confident in crauing our wants at Gods hand: as from the spirit of adoption cōmeth faith, so from faith issueth and streameth inuocation and calling vpon God by praier. This faith grounded vpō the loue of God in Christ, doth assure vs that whatsoeuer is good in heauen or in earth, God wil bestow it vpon vs: then steppeth in praier, and according as the soule is burdned either with a desire to be deliuered from dan­ger, or with an affection to haue some wants supplied, or to de­clare and expresse our thankefulnesse, it doth take the present occasion, and for sloweth no time to enter into the sanctuarie of Gods presence, and there to lift vp our weak hands, and to send forth our cold petitions; and that which was generally beleeued by faith before, is now particularly chalenged of God by praier, that wee may finde and [...]ele the former promise to be true by this particular instance of reaching foorth our requests to God by praier. And the more to hearten and encourage vs in this exercise and Christian taske, God giueth and graunteth our re­quests, differing in three respects from the gifts and benefits of worldly men. For first he can giue all things, in his power: se­condly, in his wisedome he giueth and neuer repenteth: thirdly, in his goodnes he giueth and neuer vpbraideth. This is the per­swasion of faith, and therefore now if wee spare to speake, wee may well spare to speed: whereupon the Prophet Dauid saith, I beleeued, therefore I spake: hauing his faith for most to prepare his lips to praier. And surely the cause why wee call not vpon God so often, or so boldly as we ought is, either because our faith fail [...]s vs that wee thinke not to speede, or else because wee haue but weake and faint hope to speede. For as the Philoso­pher saith, Qui timide rogat, docet negare, He that craueth fear­fully, draweth on a deniall: for that faith that openeth the eies to see such treasures, openeth the mouth to supplicate and to pray for them: so as by this learne in one word, that the Apo­stle will measure thy faith by thy praiers.

Whereby we crie. In this word crie, is implied three things: first, a confident boldnesse: secondly, a great earnestnesse: third­ly, an importunacy with perseuerance. Boldnesse, in that wee [Page 291]speake not softly as in feare, but loud as in assurance: euen as a fauorite of an earthly Prince, that hath a promise to haue and obtaine what he can spie out; hauing speciall security to speed, commeth boldly to his Prince, and craueth the performance of that was pledged vnto him by promise before. Earnestnesse, not to take a nay or deniall at the first at our fathers hands, but to goe on with I pray you Father, Good Father, I beseech you Father, and such like speeches of vehemency and feruency, which is heere expressed by the geminating and doubling of the word Father, Father. Then with these must there be an impor­t [...]nacy in praier, which Paul expresseth Rom. 15.30. by stri­ [...]ing or wrestling in praier, shewing thereby the feruency of the minde and of the voice, euen as Iacob did,Gen. 32.26. that would not let the Angell goe before hee had blessed him: and according to the example set downe Luk. 18. [...]. of the widow, who by her importunity (which in the Greeke word signifieth impu­dency) so troubled and wearied with her cries as it were with blowes the vnrighteous Iudge, as she wrested her sute from him. Christ in that parable teaching vs that wee ought to vse a holy kind of impudency in our petitions vnto God, and neuer to giue him rest till hee hath yeelded to our requests, which wee make in faith, and present in hope. Heereupon it is that the soule is very earnest with God, as either being laden with some sinne which it desireth to be eased of, or priuy to some wants which it faine would haue supplied, or in some apprehension of Gods iudgement for sinne which it seeketh to escape, or the loue of God constraining it to be thankfull for the rich mercies former­ly receiued, or else being assaulted with some danger and temp­tation, craueth to bee [...]liuered: so as alwaies the soule hath occasion to bee quicke and earnest in praier; for causes to moue vs euen in our owne particular persons vnto this duty (be­sides the generall cause of the Church) doe daily occurre and fall out.

In that it is said, We crie, Father: heere is questionable whe­ther onely God the first person in the Trinity be to be praied vn­to, and not the Sonne nor the holy Ghost. To this we answer that the word (Father) and (God) is taken essentially for the [Page 292]whole essence of the God-head which includeth them all, as it is in the Lords praier, or else it is taken personally: for that the Sonne must be praied vnto, the place is plaine, Act. 7.59. And they stoned Stephen who called on God, and said, Lord Iesus receiue my spirit. And that the holy Ghost must be praied vnto, appeareth by Saint Paul, who endeth his Epistle (2. Corinthians 13.13.) with this praier, The communion of the ho­lie Ghost be with you. So as the word Father in this place is not meant of any one distinct person subsisting in the name of Fa­ther, but it is to bee vnderstood of them all, the Father, the Sonne, and the holy Ghost; for as they be all offended with vs for our sinnes, so must they all bee reconciled to vs by our praiers. And heereupon is it that Saint Augustine saith, that the whole Trinity is Father in respect of the creature; and hee is onely named heere, because the Father is the fountaine of the God-head, and the first in order, but not in time: howbeit being vnderstood in respect of their diuers subsistences, they are seuerall. Whereupon it is true that the word Father or God is sometime taken personally, as Iohn 3.16. where it is said, God so loued the world, that hee gaue his onely begotten Sonne, that w [...]euer beleeueth in him should not perish. And 1. Corinthi­ans 8.6. Vnto vs there is but one God, which is the Father, of whom are all things: in which places the word God is taken per­sonally, as it is also in the Greede, when wee say, I beleeue in God the Father. But the whole Trinitie is called Father in two respects, first, because hee is the fountaine of the God-head, and the fountaine of all loue, election and saluation, the will of the Father going before the will of the Sonne in order not in time. Secondly, because howe [...] wee pray to Christ and to the holy Ghost as we doe to God, and howeuer all the workes of the Trinity be vndiuided, that they doe all saue, and not the Father only, yet they doe it by degrees: Christ saueth vs insub­mitting his will to his Fathers will: the holy Ghost saueth vs in perswading and leading vs to goe to Christ, and fro [...] Christ to the Father; so as our praiers are made vnto God in the name of Christ his Sonne, by the direction of the holie Ghost.

Againe, in that we name him Father: learne, that all our se­curity and assurance that our praiers shall be effectuall, and that we shall speede in our sutes and requests, lieth in this: that we are his children, and so all that wee doe and performe pleaseth him no further then the person pleaseth him. And therefore Dauid, Psal. 7. & 17. & 26. making a commemoration of his vertues, as that there was no wickednesse in his hands, that he had purposed his mouth should not offend, that he had not han­ted nor sorted himselfe with dissemblers, doth it not the rather to moue God to heare him, and to incline his eare to his petition; but by these testimonies of a good conuersation and a holy life, which in those places he bringeth in, he proueth himselfe to be adopted. So as to assure vs we are Gods children, we are to get as many testimonies of the spirit of regeneration as wee can, whereby to comfort and secure our soules, that we shal be heard, because we are beloued.

Abba. Some thinke this was vnderstood, that God would be serued onely of the Iewes who spake this language: but the Apostle by geminating and doubling the word both in Hebrew and in Greeke wherein he spake, doth teach vs, that as God was once onely serued in the Hebrew nation of th [...] [...]s, who had this speciall priuiledge aboue other peop [...]: so the time should come, and now is, that all the world should bee as Canaan to serue him in their seuerall and special language, and that all tongues should bee pleasing and accep­table to God.

WHereby is meant, that we are so fure of our sal­uation, that except the holy Ghost can lie, we cannot be damned. Where obserue: first, that a man may be certaine of his saluation: for this witnesse and testimony giuen by the spirit to out spirits, is that which euery elect child of God doth and must feele euen in this life. Secondly, they are heere confuted, that perswade themselues by a vaine and false hope, that they shall be saued as well as others. For the first: carie abou [...] [...] the speech of Saint Paul 2. Cor. 13.5. Know yee not your o [...]e selues, how Iesus Christ is in you, except ye be reprobates? And 1. Cor. 2.12. We haue receiued the spirit which is of God; that we might know the things that are giuen to vs of God; not hope for them, but know them: and 1. Iohn 4.13. Heereby know we, that we dwell in him, because he hath giuen vs of his spirit: and chap. 5.19. We know we are of God, and the whole world lieth in wicked­nesse. Now he that hath the true knowledge that hee hath this spirit, hee may know he is the sonne of God, and so in Christ, and so out of condemnation: as the Apostle saith, in the first verse of this chapter: There is no condemnation to them that are in Christ. So as then he that is the sonne of God is sure of life, that is, saluation: but all the doub [...] is, how we may be sure we haue this spirit, which will and may easily be discerned by walking in the spirit, and by sauouring the things of the spirit. For if we sit in the seat of the scorner, and walke in the waies of the wicked, suffering our thoughts to range after that the flesh desireth, and [Page 295]not relishing the foolishnesse of the Gospell, to bring our affecti­ons in captiuity to the obedience of Christ, we may well dreame of the spirit, but the spirit as yet hath not lodged within vs: for where the spirit is, there it worketh, and workes of a contrary nature then those, which the wisdome of the world produceth. Where those men are confuted, that stand vpon their owne spirits, to assure them that they are Gods children, their spirits being no sufficient witnesse, the heart of man being alwaies euill, and oft-times deceitfull, as was the heart of the Pharisie,Luk. 18.11.12. who might haue a good worke in hand, but tooke no fit time to per­forme it, nor propounded no good end to fulfill it, praying in the market-place, and giuing his almes to be seene of men. But it is the testimony of the spirit of God which must secure vs, and by which we stand: and this must thou shew me by the visible fruits of the spirit in the reformation of thy life: for thine owne conscience will no more serue thee, then it did the Iewes, who thought they did God good seruice when they crucified Christ:Ioh. 19.7. nor no more then it did Paul, who being a Pharisee, and before he was stricken to the ground in his iourney to Damascus,Phil. 3.6. Act. 9.21. made hauocke of the Church of God, and tooke a pride in persecuting of the Gospell of Christ: whereby we [...] [...]y see,1. Ioh. 3.19. that euery mans heart is enough to condemne him, but not to iustifie him.

But yet must we needes haue the testimony and witnesse of our consciences, to fasten vs and ground vs in this perswasion, that we are Gods children: for as it is said, 1. Ioh. 3.20.21.29. If our owne hearts condemne vs, what boldnesse can we haue with God? And Paul speaking of his ministerie, saith:1. Cor. 4.4. I am guilty of my selfe in nothing, yet am I not thereby iustified. So as the best consci­ence of it selfe is not able to warrant vs of Gods fauour to eter­nall life, but it is soone able to assure vs of his displeasure to dam­nation. For if the conscience be wounded, the heart cannot be cheared: and a grieued spirit who can beare? Now as our con­science must generally signifie vnto vs our election, so particu­larly it must auow euery action that we performe. The consci­ence by excusing cannot iustifie, because there may be error of iudgement, and therefore must haue a seale and warrant to it: [Page 296]that is, it must bee ratified and confirmed by the word: and though it cannot excuse, yet can it and doth it easily and often accuse: for whatsoeuer is done against the conscience is sinne, be it neuer so lawfull of it selfe, or neuer so much commanded: yea, though it be the sacrifice of prayer, wherein we are most familiar with God, yet if it receiue not an edge and sharpnesse from thy owne spirit, but that thy conscience doth checke thee, and pull in as it were thy words againe, it maketh that thy prayer can ne­uer ascend to God; nay, it so smothers it in thy heart, as it not onely returneth empty, but bringeth a plague with it, which o­therwise had beene of force to haue driuen away any present ven­geance; wherein the conscience doth amisse, and doth rather wound vs than cure vs. So as obserue, that to the performance and accomplishment of euery good action, there must these two concurre: the spirit of God, and the conscience of the party. But yet let vs bee well aduised where the conscience doth accuse vs of such things as may iustly be reprooued, as of adultery, bri­bery, vsury and such like: for if wee doe directly resist this fore­warning of our soules, or do whet our selues on, when our con­sciences do call vs backe, then haue we this our conscience to te­stifie [...] vs, which doth counteruaile a thousand witnesses, hauing alwaies these two properties: first, not to conceale any truth: secondly, not to open any more than truth; for what the conscience speaketh, our selues shall subscribe to. And therfore if wee shall feare this checke of conscience, and yet not feare to performe the sinne, it will come to passe that either wee shall preuaile for a time to bring our consciences to a dead sleepe and Lethargie,1. Tim. 4.2. to reprooue vs no more, which is the next steppe to damnation, or else our conscience will pursue and follow vs with Hue and Crie, as not to leaue vs till wee bee taken: for resi­stance and withstanding of our conscience is a cloud not easily ouerblowen, a fire not easily to be quenched, and an inditement hardly to be trauersed: but our sinnes shall stare vs on the face, and crie for vengeance. Now if our conscience bee brought a­sleepe by our custome in sinne, either we shall die in this benum­mednesse and dulnesse of heart, a most fearefull signe of repro­bation, and after death it shall weepe it fill in hell, or else if the [Page 297]Lord do shew vs mercy after the sense and feeling of sinne so long discontinued, he doth it as it were by the burning feuer of desperation, for that is the cure of a Lethargy, and doth so presse vs downe vnder the weight and burden of sinne, as that hor­ror shall be without, and terror within, yea wee shall seeme to be cast into the deepe of deepes, and euery small sinne shall seeme accompanied with the huge hammer of the Lords wrath to bruise vs in peeces.

Further obserue, as the Lords spirit alone cannot bring vs that heauenly security and blessed assurance of our eternall peace we hope for, nor our owne spirits alone cannot do it, so it must be the testimonie of both these concurring and meeting toge­ther. For some are merely morall without religion, thinking by a ciuill cariage of themselues to winne the sight of God: others haue either a true zeale of a false religion, as Paul had before his conuersion, Rom. 7.9.10. or else they may be religious in shew, hauing a counterfeit zeale of a true religion, as the Lao­diceans had, Reuel. 3.15. and yet both these thinke in their con­science they shall be saued, when in truth they are as farre from the thing it selfe, as they are neere to the conceit of it. Another sort there is that deceiue themselues most grossely, [...]ken of Prouerb. 30.11. There is a generation pure in their owne eies, and yet they are not washed from their filthinesse, that is, from their open and enormous sins. So as besides the opinion we must haue of our selues that we stand in Gods fauour, wee must shew the seale of the Lord, that is, his spirit, or else there is no sound ioy or any comfortable security that we shall be saued.1. Iohn 5.10. And for our actions, euery of which must haue the allowance of our con­science; wee must marke, that a good intent will not make a good action: for they that condemned Christ, did it because he made himselfe equall with God,Iohn 19.7. Iohn 5.18. which was expresly against the law written, and therefore thought they had in this done God high and honorable seruice: but Christ crieth, Luk. 23.34. Father forgiue them, they know not what they doe. So Peter, when Christ foretelleth of his death, had an earnest desire to aduise his master to spare himselfe; and therefore, Mat. 16.22. he tooke Christ aside & rebuked him: but Christ (vers. 23.) looking backe [Page 298]with an angry countenance, bids him get him behind Sathan, as being onely worldly wise, and not vnderstanding the things that are of God. So as we must know, to the performance of a good worke, the allowance of the heart and the warrant of the word of God must go together.

This is inferred by direct consequent to that that went be­fore: as vers. 13. where the Apostle exhorting to reformation of life, doth it by a double contrary, so as they insue and follow one another thus; They that mortifie the deeds of the flesh are led by the spirit; by being thus directed by the spirit, they are as­sured that they are the sons of God; by being his sons, that they shall haue an inheritance: therfore they that liue a holy life must needs be saued. And because it might be ouestionable how this title of being Gods children is giuen vnto vs, he hath resolued it befo [...] vers. 15.) by a double argument, because the Lord in the Go [...]pell doth offer vs such grace as we may come freely and boldly to him as to a father, and we stand not now in that terror that was in the deliuery of the Law, but we are freed from that bondage.

The second argument, was vers. 16. because the spirit doth seale this euidence vnto vs, that as our heart doth know what is in vs, so doth the spirit also: and this spirit doth witnesse that we are children, and being children then we be heires, which is the scope the Apostle driueth at in this 17. verse.

When the Apostle saith, We are hei [...]s of God, he setteth down what manner of inheritance it is that we shall haue heereafter, not an earthly, but a kingdome and a possession of eternity, as that the Lord will neuer leaue vs till he hath lifted vs vp to that ce­lestiall place where Christ himselfe sitteth.Psal. 84.10. It had been great fa­uor if we might haue been as Dauid speaketh, but doore-keepers in the kingdome of heauen; nay it might well haue satisfied vs [Page 299]if only our sinnes had beene pardoned, or if we had been but the Lords friends or of his acquaintance, so as any way hee would haue respected vs considering our rebellion: but besides all this, to be restored to our former honour, nay to haue greater priui­ledge then euer Adam had in his first integrity, and to be aduan­ced to the Lords owne throne; if all the hearts of men were one heart, the full measure of this ioy and the depth of this the Lords loue could not once enter in nor be conceiued.

And fellow-heires with Christ. This is to set forth the certain­tie of the place of our inheritance. God hath life, for he is the fountaine of it, but he dwelleth in fire,Esay 33.14. and in a place not to be attained vnto: therefore the Apostle setteth downe heere he [...] we come to it; namely in Christ: as it is 1. Iohn 5.11. God hath giuen vs eternall life, and that life is in the Sonne, and by his me­diation is conueied to vs. Secondly, in that we are fellow-heires with Christ, note the excellency of the Lords fauour, not only to giue vs life and to place vs with Angels, but euen with his owne Sonne. Whereby we see that his eare was open to the praier of Christ which he made [...]ttle before his agony: Iohn 17.20. I pray (saith he) for all that thou hast giuen me, that thou wouldest (Father) [...] them with the same loue thou louest me, and crowne th [...] with [...] glory thou crownest me.

[...] of this ariseth two comfortable priuiledges, which the [...]t ha [...]e: first, if wee be heires with Christ in heauen, much more are we heires of the transitory blessings of this life; and be­ing heires with him, wee haue recouered the vse of all the crea­tures wee lost in Adams fall, so as wee haue interest in them all, how euer the Lord in wisedome hath seuered and distinguished them in a property: yea we haue such interest in them, as the world should not stand, not the Sunne shine but for the elects sake. And all the wicked in the last day shall answer for euery crumme of bread that they haue eaten, for they doe but vsurpe vpon the Lords creatures, in as much as being excluded from the tree of life, they are thereby excluded from all things that should maintaine life: and though now the Lord permit them to abound in these earthly treasures, yet they shall haue double torment for their single ioy; for they are neuer in their owne [Page 300]house but when they are in hell: as it was said of Iudas, Mat. 27. 5. Act. 1.25. when he hanged himselfe, that he went to his owne place.

The second priuiledge wee haue is this, that being heires with Christ, these is nothing but shall be made by God to fur­ther our saluation: euen as Saint Paul being rauished as it were with the constant hope of this inheritance in the conclusion of this chapter, giuing the challenge in this spirituall conflict, to see if there be any thing can bee able to separate him from the loue of God: for we are Lords of all the creatures, sauing of Angels, and our fellow heire Christ Iesus is head of Angels, and they [...]e but ministers for our good. As for the wicked, they shall be as well able to saue themselues without God, as to hurt vs hauing God, and the worst they can do, is but to send vs to God. And as for Sathan his darts hee casteth at vs, they are turned a­side in the armour of Christ; and the floods he casteth foorth to deuoure vs shall neuer come neare vs,Reu. 12.15. 2. Cor. 12.8. and his buffettings are preseruatiues against presumption, as Paul witnesseth of him­selfe.

If wee suffer with him. This is a transition or passing ouer of the Apostle to perswade vs to affliction, for wee would haue the head crowned with thornes, and the members clad with veluer, but it may not be so, for there must bee a conformity and resem­blance with the head and the members. Now this is the second reason the Apostle vseth, to make vs sure of this heauenly [...]ke­ritance, namely, that wee must first be afflicted. The cause why this is brought in, is this, Paul (vers. 1.) had giuen the greatest comfort to a Christian that could be, when he said, There is no condemnation to them that are in Christ Iesus. Now there are two things that make the very elect to demurre and stay vpon this, whether there be any condemnation to them or no: first, the apprehension of their many sinfull infirmities, as if they should say, Is it possible the life of God should be in mee, that I should be shapen after Gods image, that Christ should bee my sanctification, and yet that I should be subiect to so many grie­uous infirmities? To this the Apostle answereth; True it is, there bee in them many things graciously qualified by the prefence [Page 301]of the Lords spirit, yet during this our seafare and pilgrimage in this life, there must bee a combat and a strife betweene the de­ceit of sinne and the strength of grace: howbeit by patience and perseuerance we shall ouercome, not some part of the world but euen the whole world, and our owne concupiscence,1. Ioh. 5.4. which is stronger then death; not but that there shall be left some frag­ments and reliques of corruption in vs: for Paul heere doth not say: There is no matter of condemnation left within vs, but that vncleannesse is so washed away in Christ, and we are so sanctified by his spirit, as there remaineth for vs no condemnation, God being satisfied in his Sonne, Sath an being vanquished, and the powers of our sinful flesh being tamed and subdued. The se [...] [...] thing that maketh vs to doubt whether condemnation [...] not due to vs, is the apprehension of our many afflictions, where­with we are tossed and encumbred in this life: as when wee shall consider that we are made blessed by Christs curse, and healed by his stripes, then we breake foorth into this: And is it possi­ble, that I am one of these, and yet am so miserably intreated in this life? Hath Christ [...]e through the sorrowes and agonies of this life? Hath he booke in sunder the bands of death, and all to make me way to that glorie wherein he now sitteth, and shall l [...]et be so burdened and so sore oppressed with anguish of spirit and griese of bodie? This cogitation and thought worketh and ingendreth a feare in the weake soule lest God should be angry and much displeased with them, because he feedeth them with the water of sorrow and bread of affliction, and maketh them (as the spirit speaketh) passe through fire and water, that is, through many miseries, diuers in kind and extreme in measure. But thus the holy Ghost to proue the first verse of this chapter true, sheweth this to be the high and beaten way to heauen, and that there is no way but that which Christ hath gone before vs: for somewhat for godlinesse we must be persecured,Ioh. 5.17. Heb. 12.6. and being chastised of the Lord, it is certaine we are no bastards. So as the bearing of this crosse must and ought to be another seale to as­sure vs of the inheritance which we shall haue, and not to be dis­maied though it goe hard with vs in this life: for we must thinke it no disgrace nor disparagement to be of the honour of the same [Page 302]order our elder brother Christ was of: that is, appointed and set foorth daily for the slaughter, & laid open to the viperous tongs of many glorious and proud Pharisees: but as Christ had his crosse as it were his ladder to lift him and carry him vp aboue the heauens, as the Greeke translation is: so must we looke by the same rounds to ascend to the same place. Out of this therfore ari­seth to all the godly double comfort: first, that we shall be no o­therwise vsed of the Lord then Christ his naturall sonne was, vp­on whom the very sea of his fierce wrath did fall: secondly, that as we haue Christ a fellow and companion in our sufferings, so Christ hath vs companions and partakers of his glorie.

If we suffer with him.

Heere are two things to be considered: first, the precise ne­cessity, and as it were a fatall kind of destiny, whereunto God hath made all those subiect that shall be saued: namely, that they must taste of the cup of affliction, and drink of the dregs therof: expresly set downe in these words: We are heires if we suffer. The second is the double fruite and benefit we reape by this afflicti­on: first, that Christ hath tasted more deepely of tribulation then we shall: secondly, that in recompe [...]ce of our sufferings we shall heereafter bee partners with him in [...]state of blessed­nesse.

For the first vnderstand, that in the words, If so be and &c there is not contained a cause of our being heires of God, but a con­dition, set downe by S. Paul. 2. Tim. 3.12. All that will liue god­ly in Christ Iesus must suffer persecution: for we are not to be saued because we are afflicted; but we are afflicted, therefore we shall be saued. Neither are wee heires of God because we are chasti­fed; but we are chastised and corrected, because we are not ba­stards.Heb. 12.8. And this is the way sanded out vnto vs, whereby we must come to heauen, and march like souldiers toward that glorious city, namely, vnder the standard of affliction, and bearing the colours of our victorious captaine Christ. This was the lesson that Christ first taught, that whosoeuer would bee his scholar, should be well whipped, hee must goe and walke, but vnder a crosse;Math. 10 38. wherein marke, that that which of it selfe is simply to men a disswasion, is with God the principall motiue of the con­science [Page 303]of man.

Further obserue, that euery heire must suffer; not that euery one of Gods children must be called to martyrdome, or that all must suffer in the same measure: but this is it, that whosoeuer soundly and substantially professeth the Gospel, must make this teckoning with himselfe, and so cast his account, that if it bee needfull, and God may haue glorie by it, hee must not feare to lay downe his life, and to spend his blood for the truthes sake. We see by experience daily, that many there be that fight many battels, and runne through many skirmishes, and yet haue nei­ther scarre nor maime; neither yet is he the lesse valiant, or in any thing to be esteemed a faint-hearted souldier, because his cou­rage and resolution was to aduenture his life: and this he taketh as aduantage, that he hath tried his manhood and yet receiued as wound: howbeit though he haue escaped thus, yet was there neuer any souldier but tasted some of the streites and exigents of var, if he haue serued there any time, as either watching by night, marchings by day, hunger, cold, or such like. Euen so fareth it with vs in this continuall spirituall warre-fare and combat: for if the world cannot persecute vs as Esau meant to haue done to Iacob after his fathers death, that is, take away our liues,Gen. 27.41. Gen. 21.9. yet at the least will it doe as Ismael did to Isaac, mocke vs and speake virulently and slaunderously of vs for the Gospels sake; which kind of affliction neuer any yet of Gods children, no not Christ himselfe could escape. And therefore Christ when he marketh them with the coale of vnworthinesse,Luk. 14.26. that will not forsake father and all to follow him, meaneth, that for his sake we must not on­ly cast away vnlawfull things, but euen lay aside things lawfull, that [...]ther temptations on the right hand, that is, prosperitiē; no [...] [...]ptations on the left hand, that is, aduersity, must make vs shrinke, as asharmed to beare the crosse of Christ, or to main­taine his truth: but we must alway keepe the corne so cleare from thistles, as we must loue the Gospell for it selfe, and not regard our selues in respect of it.

Further vnderstand, that we must be so farre from calling the Lords loue in doubt, for nurturing vs in chastisement, and for reaning vs from the world by the rod, as that by this his vsage [Page 304]of vs wee are to haue an infallible certaintie grounded in our hearts, and an heauenly security that wee are heires: for it was truely foretold,Iohn. 17.14. that the world would loue none but his owne, and if a man find himselfe free from the hatred of the world, he may iustly feare hee hath no interest in heauen. When Christ was borne (Mat. 2.3.) it was foretold the shepheards, that they should find the babe in a stable laid in a cratch:Luk. 2.12. now if they had found him in a royall palace, and the child in a sumptuous cra­dle, they might well haue suspected the Angell had deceiued them, and that that child had not beene Christ. So if a man were directed by him that knew it, that the way hee was to goe were craggy, and he should find it smooth, hee might well feare hee were out of the way. If therefore thinking we are in the way to heauen, we finde it easie and delightsome, wee may doubt it is not that way the Lord hath chalked out vnto vs: for the right way is the straight way, through which wee must passe, full of thorns that we cannot escape scratching:Luk. 13.24. and the way to Cana­an is cumbersome, ouer hils and mountaines, and lieth through the wildernesse, where we shall find many wants; yet may we not be discouraged, but the rather assured, that we are going to the promised land. To proue the verity and truth of the Gospell, there is no other way (as Christ teacheth) then by offences, be­cause it is hated,Mat. 18.7. reuiled and maligned: for if it were beloued, and embraced, and entertained of Princes, if the world did loue it, it could not be the Gospell, the Lords owne mouth hath spo­ken it. Since then wee may secure our selues in the truth of the Gospell by the hatred of the world; so we being hated and ac­counted the of scourings of the world for the Gospels sake, may assure our selues we are Gods children. Now as there is a [...]ecise necessity of suffering, so this is our comfort, and our rest where­on to stay, that we are entangled with no other conditions, nei­ther is there any other burthe [...] laid vpon vs, then was before borne by our head Christ. So that as wee desire to be baptized with the same baptisme that he was, so must we willingly drinke of his cuppe, and partake of his shame, if wee will haue part in his glory. Of this order of Christ, which is, imprisonment, buffe­tings, and such like, was Paul, when in a christian courage hee [Page 305]vaunted that he caried about him the markes of the Lord Iesus: & this liuery did all the Apostles and Disciples of Christ weare,Act. 5.11. who presently after his ascension, for their open profession of his truth, were cast some into prison, and some put to one death, and some to another.Act. 12.2. And shall wee thinke there bee other steppes for vs to tread in, and that wee may take our ease in the flesh, and yet be quickened in the spirit? No: for as it is all our desires to goe to heauen, so must it bee our affections to goe the same way that Christ went, otherwise it were a great disparagement to him, if wee be perswaded that the Lord lo­ued his Sonne, and so loued him, as he would aduance him by the nearer and most proper way; nay, if God should testi­fie his loue any other way to vs then he did to Christ, as it were a strange loue, so should it make vs strangers from Christ; for to this place of royalty we must ascend by the same rounds that he did.

If we suffer with him. Not if we suffer with the world: whereby vnderstand and learne, that all that are afflicted shall not be sa­ued: but on the contrary, none shall bee saued vnlesse they be afflicted: for a man may suffer all the plagues to be deuised on the earth, and yet after goe to hell to suffer more. Some suffer with the world, such as Peter speaketh of, 1. Pet. 2.20. that are buffeted for their demerits and misdeeds, on whom the Lord doth satisfie part of his iustice in this life. These are poore in the [...]esh, but proud in the spirit: for the misery they sustaine can nothing humble them, vnlesse perhaps sometime they will weep for curst heart, as Esau did when he lost the blessing:Gen. 27.38. but they are so hardned in obstinacy, as they are past fearing the heauinesse and weight of the Lords displeasure: so as there is a worldly af­fliction that leadeth to death, as well as a godly suffering that prepareth the way to life.

Now againe, some suffer with Christ, and such be they as suffer either to profit by the Lords afflictions, as that they bee sent as chastisements to reclaime them from some sinne past, and so they amend or, else as preseruatiues against some sinne to come, and so they are made more watchfull: or els if we suffer for the Gospell, because we will not communicate with the world. [Page 306]Now though all afflictions ought to be esteemed iust in respect of our infirmities, yet sometimes the Lord regardeth not this alone, but maketh it more honorable: as when we are troubled for the Gospell, that we being but vile wormes, and but dust and ashes, should either with losse of goods, which are but lent vs, or with our liues which are the Lords, doe the Lord of heauen some honour to maintaine his truth against such as doe maligne it, that the wicked may see wee striue for a more precious reward then is set before the eies of mortall men.

Wee shall bee glorified with him. Wee would thinke it a small honour for flesh and blood to suffer with Christ for company, and to stay there: therefore obserue hence by the Apostles speech, that wee are not to looke and to fixe our eyes on the beginnings of affliction, but to regard the end, that patience may haue her full perfection. Looke not vpon Lazarus beg­ging at Diues doore, but lying in Abrahams bosome. Looke not to the beginning of Ioseph, Luk. 16.22. who was so farre from his dreame, Genes. 37.9. that the Sunne and Moone should reue­rence him, that for two yeeres he was cast where hee could see neither Sunne nor Moone; but behold him at the last, made ruler ouer all Egypt.1. Sam. 24.1. Looke not vpon Dauid as there was but a step betweene him and death, his life was so thirsted after, nor as he was abused by Sauls flatterers;1. King. 2.2.10. but behold him feated in his royall throne, and dying in his bed of honour with his sonne Salomon about him. Looke not vpon Christ borne basely, after persecuted from Ierusalem, when he came to teach encountred and resisted by the proud Pharisees, a litle before his death in such an agony as an Angell from heauen was faine to comfort him,Luk. 22.43. his doctrine esteemed false, his life notoriously sinnefull, betraied by his owne Disciple, led as a sheepe to the slaughter; a man without blemmish, and yet as the Prophet Esay speaketh,Esay 53.2. Luk. 23.26. a branch arising from a dead stocke; carrying a Crosse, vnder which he was so distressed as another was faine to ease him; going vp to the crosse, nailed hand and foote, scof­fed and reuiled as hee was vpon it, crying as if the sea of the Lords wrath had burst foorth vpon him: beholding him in this [Page 307]estate, and there was neuer any creature so miserable: at last ca­ried as a dead man, laied in a graue, not only dead, but three daies vnder the dominion of death, so as his Apostles fled, and the diuell thought all had beene quiet. But afterward behold him raised vp againe, ascending to the heauens,Mark. 16.19. Luk. 24.51. then hee became head of Angels, then a dead man by a few fisher-men conque­red all the world; so as Emperors submitted their [...]ownes, and sought their saluation in [...] Crosse of Christ, So we must looke vpon the Martyrs, who died in their holinesse, and were put to death for their holinesse, not as hauing reeds in their hands in signe of basenesse, and bolts on their feete, and stripes on their backes, as euill doers, but as Renelat. 7.9. standing before the throne and before the Lambe, with palmes in their hands in token of victory, arraied in white robes in signe of inno­cency, and in long robes in signe of statelinesse; for these are they (saith the spirit of God) that came out of tribulation, and therefore he that sitteth on the throne will dwell among them. We must therefore alwaies bend our thoughts, and set our eies not vpon the present affliction, which is tedious to the flesh, but vpon the end and successe, which shall bring spirituall con­solation; not vpon the crosse which is wearisome, but vpon the crowne which is delightsome; not vpon the race which is long and crooked, but vpon the prize which is weighty and precious; not vpon the combat, which may be to the blood, but vpon the conquest which shall bee certaine and glorious. And if we can subdue our affections truely to this meditation, all our troubles in the greatest extremity shall seeme light, and we shall goe from the whip as the Apostles did with more reioy­cing then we had before,Act. 5.41. because we may be sure our end shall be blessed; for if we suffer with him, we shall be glorified with him.

Now for the glory heere spoken of, it is not comparable with the sorrow wee sustaine heere; for this glory is eternall, whereas afflictions are but temporall; not possible to bee con­ceiued in heart, nor vttered by speech; it is in shew beautifull, in sense wonderfull, in weight excessiue, in measure without bounds, in dignity without comparison, and in continuance [Page 308]without end [...]ea it is such and so great, that as one torment in hell shall make a reprobate forget his wordly pleasure, so the least taste, ye one drop of this glory, shall make the heires of God forget all their miseries; and for their single and temporary affli­ctions heere, they shall haue double and infinite ioyes in hea­uen.

IN this verse the Apostle proceedeth to proue that he set downe before; namely, that being companions in Christ his sufferings, we shall al­so be copartners with him in the blessed light. Hee proueth it can bee no small glory wee shall partake of, since it is the very same that Christ himselfe enioyeth (alwaies keeping the correspondencie and proportion betweene the head and the members:) for wee shall bee carried vp into the highest heauens, and wee shall stand before the throne, viewing the glorious face of God, and hauing the fruition of his blessed presence. The greatnesse of this glorie, howbe [...] it needeth rather meditation then explication, yet something shall bee spoken of it, that the vaile may bee taken from our eies, that wee may sound and faddome in some sort the bot­tome of Christ his [...]ole in his glorie, which of our selues we [Page 309]cannot doe, no more then the Iewes could into the ministery of Moses.

This place fitteth with that 2. Cor. 4.17. Our light affliction which is but for a moment, bringeth vnto vs an euerlasting excellent weight of glory. Where consider two things: first, that betweene these afflictions and that glory, there is no comparison in the great­nesse: it shall be a weight, excellently excellent, as the word sig­nifieth, whereas afflictions are but for a an houre. Secondly, the glory shall be more durable in respect of eternity, whereas the o­ther are but in this life onely.

For the first, consider it in two degrees: first, the particular ioy euery child and man of God shall haue in his death and dis­solution; secondly, the exceeding glory he shall be filled with when all things shall be perfect, and God shall be all in all. The first of these hath two parts: first, it containeth an absolute im­munity and freedome from all infirmities of body and soule, according as it is said: All teares shall be wiped away: for the body shall be free from labour, care and such like; and the soule shall be free from the suggestions of Sathan, by couetousnesse and other corruptions, wherewith the best and choisest of Gods seruants in this life are wonderfully assaulted. Secondly, the bo­die sleeping in the earth, the soule shall be absolutly sanctified from sinne, and liue in the fauour of God; so as there shall be ad­ded vnto vs a present entrance into the Lords ioy, which none can comprehend but they that feele it.Luk. 23.43. This in the Scripture is called the entrance into the Paradise of the Lord: and Paul (2. Cor. 5.8.) desireth to remoue out of the body, that in his soule he might be with the Lord Iesus, who resteth in such a place, as hath in it whatsoeuer may moue either admiration, or may giue contentation; and is described (Reuel. 21.4.) to be destitute of sorrow, crying and paine, and to haue the foundation of the wals thereof garnished with all manner of precious stones, and to be lightned onely with the glory of God, needing neither Sunne nor Moone. It is also called Abrahams bosome,Luk. 16.22. Ioh. 14.2. Reuel. 19.9. the pre­sence with the Lambe, the gathering of vs into the compa­nie of innumerable Angels, and the mansion house of our Fa­ther.

The second degree of this glory, is at the restitution of all things, which the Apostle heere speaking of, verf. 21. calleth the glorious liberty of the sonnes of God. This standeth in two parts: first, in the resurrection of our bodies, when they shall be made incorruptible and glorions, and shall neede no naturall prouision nor maintenance: for they shall shine as the Sunne, and the Sunne shall then be seauentimes brighter then it is. The second is, that God shall be all in all, that is, the whole God-head shall immediatly raigne, and the humanity of Christ shall more manifestly be subiected, which is to the greater glory of it, that his god head shall be so great: for then there shall be no more office of Christ Iesus to procure any more good to his children, but the benefit of the former shall continue for euer: for then his enemies shall be all put downe, and then the Sonne shell resigne vp his kingdome to his Father: that is, all enemies being vanquished, and that one enemy Death being abolished, he shall raigne no more: not that God raigneth not now, for he raigneth in the person of his Sonne as Mediator, but then his office shall end, and he shall raigne onely as God. For these are but the daies that the Lord Iesus doth woo vs, and maketh loue to vs:Reu. 19.7. but then shall the marriage be solemnized: and for the better setting foorth of this with all magnificence and greatest state, all creatures shal be restored, that they may serue and attend at the celebrating of this feast.

Now for the second part, that is, the comparison of the glorie and afflictions in respect of continuance; we see that no afflicti­on lasteth but for the present, but this glory is eternall; Gods loue toward vs eternall before the world to predestinate vs, eter­nall after the world to glorifie vs, that as the first had no begin­ning, so the last shall haue no end. So as wee may consider of two eternities, though to speake properly there is but one: the first before the creation: thesecond after the worlds dissoluti­on. Now betweene these two, there is a certaine time for the world, and a thousand yeeres in respect of eternity is but as one day: nay, as Moses saith, (Psal. 90.4.) A thousand yeeres are but as yesterday that is past. 2. Pet. 3.8. So as counting the world fiue thousand yeeres, it is but as the length of fiue daies past; and of these fiue [Page 311]thousand yeeres what are fourescore, which is a great age for any man to liue to, and a farre greater time then euer any man was afflicted in? It is not much more then a moment, no way an hower: and therefore these afflictions are no way comparable to the eternity of that glory wee shall haue heereafter, not so much as a drop of water to the whole Sea, or one graine to all the sand. And yet we speake now as if a man should neuer but be afflicted euen from his cradle to his death, liuing the full age of a man, which neuer befell any. In Esay 54.8. is shewed, what seuenty yeeres be, and by the accompt of the spirit of God him­selfe, they be but as the least minute, for the Lord there saith: For a moment in mine anger I hid my face from thee, but with euer­lasting mercy haue I had compassion on thee: and this moment was seuenty yeeres, for so long were the Iewes in captiuity.I [...]. 25.12. So as affliction by this reckoning during the whole yeeres and life of man is but a moment, and a great part of this moment is past be­fore we can be said to suffer affliction: for it is but a confused kind of paine that children sustaine: and againe there was neuer any affliction so great, but there was some either intermission or re­mission, either the tormenter was wearied, or the whip was wa­sted, or they that were tormented died.

Now if the glory after our induring of these afflictions should last but so many millions of yeeres, as there be starres in the hea­uens, there might yet be some more, and easier, and equall com­parison betweene them, because at the last this glory should haue an end; but it farre exceedeth all number, and it is not pos­sible for our thoughts to reach or to conceiue any end of it. For this glory is like God the giuer of it, that must be embraced for the excellency of it, and thirsted after for the eternity of it.

Now as the Apostle heere perswadeth the necessity, and yeel­deth the reason for patience in our afflictions,Heb. 10.35. by the eternity of the glory which waiteth vpon vs as the iust recompence of our reward: so must we learne to disswade from the pleasures of sin, by the greatnesse and continuance of the sense of torment that waiteth on them. And this standch in two points: the first, is called sensus poenae: the feeling and smart of punishment which is [Page 312]aggrauated and made heauier in three respects: first, in the vni­uersalitie of it, that no part shall be free from torment: but eue­ry ioynt in thy body, and euery power of thy soule shall be pai­ned and vexed, which is not so in this life, saue onely in a fellow­feeling of one member with another, for neuer any man was tor­mented in all the singular parts of his body at one instant. Se­condly, in the extremity of it, that as they shall be tormented in all parts at one time, and that continually: so one damned spirit shall be vexed more then another, for as there be here degrees of sinnes, so shall there be heereafter degrees of smart and punish­ments: as Christ speaking of Hierusalem, said: It shall be easier for Sodme then for this citie, and yet Sodome was in hell. Third­ly, in the necessity of it,Mat. 11.23. the greatnesse of this their torment be­ing much increased, in that they shall haue no meanes to ease and lift vp or releeue themselues, for they shall be bound hand and foote that they cannot stirre, as we may see by the vsage of him that came to the Lords feast without his wedding garment. And for the eternity of their torment,Mat. 22.13. if they should suffer no more yeeres then there bee creatures on earth, it were some comfort, because they might espie some light of deliuerance; but when there shall be no more heauens, and when God shall leaue to be God, and to lose his glory, then the damned ghosts shall be eased. The second aggrauation of their punishment is in this: damno loci, in the losse of heauen: for it shall not so much vex them that they be tormented, as that they haue lost those ioyes they see the Saints of God enioy. This shall make them murmure and gnash their teeth: and vpon their apprehension and conceauing of that they haue lost, shall follow the remorse and sting of conscience, that in their life time they despised to labour in mortification and newnesse of life: for there are none damned,Reuel. 20.12. but their owne hearts shall tell them they are iustly damned.

The Apostle still enlargeth the weight of glory spoken of before, prouing it to be so great, that the very frame of heauen and earth and all other creatures doe waite for the restitution and deliuerance of mankinde, at which time they shall receiue their originall excellency. Now Paul vseth an argument from the lesse to the greater, that if the beasts and other insensible things which be accursed and subiect to this corruption, by rea­son of the bondage whereinto man by his fall was inthralled and cast into, do labour as it were in trauell till men be glorified, and themselues for our sakes restored: then how much more should wee wait for the reuelation of this glory, wee that are sealed with the first fruites of the spirit, and which in the Gos­pell may behold as it were in a glasse a great glimce and shew of this glory? sigh after and wait for this great and glorious day; not that wee should wish simply to be vnclothed, but as the Apostle speaketh, 2. Cor. 5.2.3. to be clothed vpon with our house from heauen, and not so much that our selues might die, as that sinne might be extinguished and our sanctification per­fected.

Howbeit in this affection of ours there must be two things: the first, sighing and groning: the second, a patient waiting for that we hope for. Where consider what that is we wait for and sigh for: the Apostle heere calleth it adoption, that is, the accom­plishment of that glory whereto wee are in Christ adopted: or as himselfe expounds it, the redemption of mankind: euen as Dauid was King when he was anointed, but he staied long for the reall possession of it: and as Abraham had the land of Canaan giuen him, which was performed 400. yeeres after.

In waiting and expecting for this redemption, obserue and hold it as a principle and ground, that howsoeuer the Philoso­phers haue dreamed of a simple immortality of the soule alone, yet that we know and learne, that except the body which we beare about vs be restored also, the immortality of the soule is abolished, otherwise it were a lame and imperfect restitution, and otherwise in vaine had Iob said, chap. 19.26. Though after my skinne wormes destroy this body, yet shall I see God in my flesh, that is, body and soule at the last day: which is also plainely [Page 314]expressed heere by the Apostle in these words, Redemption of the body.

Further, obserue hence the dulnesse & blockishnesse of man, that is to take example and to be taught his duty euen of the in­sensible creatures, who in their kind by the very instinct of na­ture can grone for the day of mans redemption, and yet man himselfe though spurred on and prouoked can hardly be drawen to that duty: which may teach euery one of vs to bee more watchfull in our Christian exercises, that wee may learne to know, and desire to approch neere the day of our redemption, lest the creatures that want the vse of reason rise vp against vs to condemne vs, for they faile nothing so much in their duties as man doth;Pro. 30.25. nay Salomon sendeth the sluggard to the Ant and Pismire, who by his sommer-labour prouideth for a hard and stormy winter. Christ will haue vs learne innocency of the Doue, and wisdome and prouidence of the Serpent: and the Apostle heere will not haue a Christian man short of the crea­tures, who tra [...]ell in paine to bee deliuered from the bondage of corruption into the glorious liberty of the sonnes of God; and therefore much more must we sigh for this redemption of our body, wherein wee our selues haue the greatest in­terest.

Further, in that the Apostle saith, We doe sigh in our selues: we learne, that it is the dutie of euery Christian to be touched at the hart, and to be prickt in his conscience, as generally for the wic­kednesse of the whole world, so particularly and more narowly for his owne sinnes: for these be they whereby God is disho­nored: and therfore thou must not slightly wish or earnestly pray for (though this be well done) a change of this corruption, and a restitution both of the creatures and of man their head into the state of blessednesse and incorruption; but thou must euen in a corner by thy selfe breake foorth as it were into a passion of af­fection, with sighes and grones, euen such as may fill the hea­uens, to wait after and to thirst for that day wherein God shall triumph in the fulnesse and perfection of all glory, and wherein man shall stand and continue in an incomprehensible degreee of happinesse. But alas we are so intangled with the baites and [Page 315]nets of this vaine world, that our affections sway vs to a cleane contrary course, thinking our feete are neuer sure enough, nor haue hold enough on the earth; so pleasant doe wee esteeme our habitation here, that we would thinke our selues most happie (though heauen were neuer our inheritance) if we might alway liue heere compassed about and enuironed with these false de­lights. Which doth too much bewray our want and defect in meditation on heauen and heauenly things, and sheweth what a scantling we keepe in Christianity, outwardly onely to professe it, and neuer to enter into the chamber of our hearts, to see whe­ther it be furnished with such holy, Christian, and religious sighs and grones, as set forth & commend the affection of such a Chri­stian, as vpon the comparison of these short troubles with that eternall weight of glory which shall come, hath already planted his heart in heauen.

Lastly obserue hence, that it is not possible for the reprobate, but it is proper and peculiar to the elect onely, to lift vp their heads in hope and expectation of this redemption: which is sig­nified by the Apostle in two phrases and speeches heere vsed, namely, that such sigh as first haue receiued the first fruites of the spirit; secondly such as wait for adoption; neither of which doe euer befall the reprobate, for they may spring vp and flou­rish for a time, but they haue no roote, nor take no sap from the spirit: and happily they may be weary of the world,Gen. 4.13. as Cain was of his punishment, by they haue no anchor of any other hope, vnlesse they ioy to goe to hell: which ought to moue vs with all heedfulnesse to looke to our waies, and to labour our in­grafting into Christ, for the world passeth,Heb. 1.11. and both it and wee are folded vp as a garment, and to dust we must, and yet out of dust we must arise. And if while we be in the body, wee can be burdened and sigh, that mortality might bee swallowed vp of life, then are we most happy, and happy in that alone: but if thou findest thy selfe empty of such affections, that thou canst not sigh for thy redemption, which sheweth thou dost not hope for thy saluation, then art thou of all men the most miserable, and the estate of the beasts is better then thine, for they sigh for the liberty of Gods sons, and they shall haue part in this blessednes, [Page 316]and thou shalt see it, and then shalt mone thy selfe thou wantest it;Iob 10.18.19. for if the earth might be thy graue, and thou mightest perish in the dust, thou mightst yet conceiue happinesse in senslesnesse after this life ended.

For wee are saued by hope. In this the Apostle proceedeth to proue that as it is necessary for a Christian to grone, so is it also to wait for the day of redemption; which hee doeth after this sort: We are saued by hope, that is, all our saluation standeth and consisteth in hope, for hope apprehendeth and laieth hold on things absent and inuisible,Heb. 11.1. Ephe. 3.9. Pro. 13.12. according to that speech, Our life is hid in Christ, that is, so hid as it will be found, though as yet it be not seene: now hope that is deferred, must needs (as Salomon saith) bee the fainting of the heart: and therefore for feare of this fainting, the Apostle releeueth our hope with pa­tience.

Where we learne, that it is the duty of euery Minister to salue vp all breaches, and to resolue all doubts that any way may perplex the heart and soule of a weake Christian: after the example of the Apostle heere, who to releeue the infirmities of the faithfull against the storme of affliction, setteth before them the crowne of glory which they haue wonne in the field by their fighting. And because this glory was not present, but followeth the battell; and when the combat is ended then commeth in victory; he sheweth, though this glory and reward bee not subiect to the sight, yet Christians haue an af­fection in them, which is hope, that nourisheth and staieth their expectation for a time, the heart in the meane time leaping, and being established through hope that it will come: and yet that they may not bee discouraged in their hope, though this glory come not so soone as it is looked for, hee giueth them the plaister of patience, which shall sustaine and support their hope, for he is certaine that hath promised, but not to bee prescribed a time by vs, but hee must take his owne time, and our patience must preuent all distrust. Euen so must the feeders of the flocke deale with their people in all cases of doubt and wanering in matters of faith and religion, so to compasse and beset the soule with reasons [Page 317]and arguments, as it may rest secure, and haue the food of com­fort ministred vnto them against all doubts and perils that may arise. For such ought Ministers to be,Mat. 13 52. as are able to bring foorth of their treasure both new and old, cures and remedies, both against the auncient wilinesse, and the fresh and new subtilties and temptations of that old serpent.

Further obserue, we must not vnderstand this speech, We are saued by hope, as we doe this, We are saued by faith. For nothing doth concurre in the matter of iustification with God aboue but faith: so as the meaning and sense heere is: that our saluation consists in those things that we hope for; and it were better tran­flated, We are saued in hope, than, we are saued by hope: Heb. 11.1. for faith is the ground and foundation of hope: for what can we hope for, vnlesse we beleeue it? As the ground of faith is the word and promise: for why should we beleeue but in respect of God his promise? Faith telleth vs, we beate not the aire: hope bid­deth vs, hold on our race, finish the course, fight the cumbat, and then expect the crowne of glory. Yea faith is sustained by hope, that it doe not wauer, and contained by hope, that it doe not ha­sten, but waite the time, and it is confirmed by hope, that we may hold on the faith.Mat. 15.22. Example of this we see and haue in the Canaa­nitish woman, who suffered three denials at Christ his hands, each of them doubled with seuerall reproches, and yet fainted not, neither was her importunity fruitlesse, but she reaped the benefit of it, namely the health of her daughter, which grew by her faith; which faith of hers was releeued by her hope. The like may be said of Iacob, who wrestled with God by faith,Gen. 32.26 and in a Christian hope told him flatly to his face, he would not let him go till he had blessed him.

That is, we hope not for that we haue already, but for that we expect to haue heereafter: and yet we may not thinke but by the eye of faith we haue seene him that is inuisible, as the Apo­stle speaketh, 2. Cor. 3.18. We doe behold as in a mirror the glorie of the Lordwith open face: whereby is meant, that though wee haue seene a great part in respect of the beginnings; and al­though we know we are called and elect of God, yet this is but [Page 318]in part as in a glasse: for we haue but the witnesse and testimo­ny of the spirit, and doe not heere see him face to face perfectly and clearely.

Further vnderstand, that there is a difference betweene sight and faith, as it is said 2. Cor. 5.7. We walke by faith and not by sight: that is, though we haue not God presently in the view, yet by faith we hope to see him. Whereby we gather, that faith and hope shall after this life be abolished, as the Apostle speaketh, 1. Cor. 13.13. Now (as speaking of the present time) abideth faith, hope, and loue; but the chiefest of these is loue: as if he should say: Among these three Christian vertues, Loue in respect of the con­tinuance is chiefest, because it ceaseth not in the life to come, as faith and hope do cease: for since these tend to such things as are promised and are to come, when they are come, to what pur­pose should we haue faith and hope? for the presence of that we hoped for excludeth hope; but yet shall we alwaies perfectly loue God, and loue one another.

Learne moreouer, to beware and take heed Sathan steale not away our hearts, and robbe vs of this hope of glory, to thinke we may be happy enough in these visible things, as in the en­ioying of possessions, and heaping vp of goods, and climing vp to earthly honor. If we did consider the things hoped for to be farre more excellent, and more permanent then these vanish­ing delights, we would haue other thoughts and better affecti­ons toward our heauenly Citie. But wee are so besotted in the present sweetnesse of the pleasures of this life, that if the Lord would still settle and establish our mansion here; that the gourd might still grow ouer our heads,Ionah. 4.6. as it did ouer Ionas head to keepe vs from heat, and that wee might still flourish as the Bay tree: we would resigne and giue vp all our interest, and cease to claime any title to heauen, or to make any haste to the throne of God: which commeth to passe, because we only walke in the ad­miration of these outward things: as the Cardinall of Bourbon said: He would not giue his part in Paris for his part in Paradise. Whereas if we would weigh it truly, they euer deceiued him soonest that most trusted in them:Luk. 12.20. as the rich man, that promi­sed to his life ease for many yeeres, because he had multitude of [Page 319]riches, was the same night by sudden death depriued of all. And if we would enter into true comparison betweene the ioyes of heauen, and these prison-ioyes we haue on earth, we should find farre greater difference, then there was betweene the Manna in the wildernesse, and the flesh pots of Egypt;Num. 11.5.6. and the bread the lost sonne eat in his fathers house,Luk. 15.16.23. and the huskes he eat abroad with swine.

Further learne, that hope is not onely of that it seeth not, but it hopes cleane contrary to that it seeth. As Abraham hoped for fruit of Saraes body,Gen. 18.13. when he knew her wombe was as a drie stocke, and that it fared not with her as with other women. Euen so fell it out in Dauid: Samuel comes and anointeth him king: heere he hopes for that he hath not, nay,1. Sam. 16.13. cleane contrary to that he saw before his eies: for snares were laid for him, the buil­ders refuse him as a fir stone, both Prince and people hated him:1 Sam. 22.1. nay, the fat Buls of Basan did rage vpon him: amongst the ba­sest he was in derision, and a table talke as himselfe saith, Psal. 35.15.16. Doeg and other of his familiars that went into the house of God with him, lift vp their heele against him: yea, God him­selfe was against him, as he crieth, Psal. 22.1. My God, my God, why hast thou forsaken me? The very pangs of hell did compasse him so, as he said in his haste; All men are liers, Samuel hath abu­sed me: and yet he hoped against hope, and against these feares,Psal 116.11 that the Lord would aduance him; and so in the time appointed it came to passe. Euen so must the godly doe, they must ground and build vpon God, and though they can espie out of the wa­terish and dimme humor of their hearts no light of deliuerance, yet must they stil cleaue to him in hope; and though we be neuer free, but either Ismael persecuteth vs with his tongue, or Esau hateth vs in his heart, yet we must not be dismaied, nor any whit repine at the prosperity of the wicked: but euen this must cause vs to raise vp our hopes, that because things be brought to this confusion, and religion is so lightly set by, therefore there must needs be a restitution, and an inuersion and change of this order.

Where obserue, though we must wait with patience, yet we [Page 320]must sigh and grone: for this agreeth well enough with the o­ther that went before, in respect these things we see are nothing comparable with that we shall haue. And in respect of this sted­fast hope of the expectation of this blessed day, Moses refused to enioy the pleasures of sinne for a season,Heb. 11.24. Dan. 5.11. and Daniel refused to bow downe to that beast that was set vp to dishonour God. Yea by reason of this patient hope we may see how the martyrs from time to time haue submitted themselues to many torments not onely in patience, but euen in triumph: as one of the faith­full seruants of God, who for his profession was cast to a Lion, said: I am the graine of Christ Iesus, heere I am ready to bee ground with the teeth of this beast, that I may be a fit loafe for the Lords table. And whence came this Christian courage and resolution, but onely because he saw God which was inuisible. So may we say of all the rest of Gods children, who haue refused the honour of the world, as to be the sonnes of Pharaohs daugh­ter, and to sit with Princes, and haue chosen rather to suffer per­secution with Gods saints;Heb. 10.35. that they haue done it in this respect, as hauing regard to the recompence of reward set before them, in a hope that cannot faile. Let vs therfore not scrape so greedi­lie in the earth as the blind moles doe, nor wallow our selues in the mire of this world like swine, nor root our affections in the things of this life▪ but let vs sigh with desire, and wait with pa­tience the generall redemption of the sonnes of God, and resti­tution of the creatures to their first perfection: at least let vs look to our owne particular departure out of this life, for there is no priuiledge nor protection can come from the court of heauen, but depart we must, and how soone we know not: the Diuell would faine take vs in the lurch, and the world will intice vs to deferre the buying of oyle for the keeping of our lampes bur­ning, till the Lord do knocke:Mat. 25.10. but let vs euer be furnished for the way, let our faith hold vs, and our hope containe vs within the compasse and assurance of our saluation. These be the daies of our pangs and pilgrimage; happy shall that day be, when we shall be deliuered, and when our iourney shall be ended. Heere we haue to walke a most tedious and craggy course; happy shall that day be, when we shall come to our heauenly country. [Page]Heere wee sight a troublesome, though no doubtfull com [...] happy shall that day be when wee shall be crowned as conq [...] ­rors: heere we sow with sorrow, happy shall [...]hat day bee w [...] we shall reape a plentifull and perpetuall haruest with much [...]y heere wee are full of wounds, and our eies stand full of teares, happy shall that day be when our wounds shall be healed, and our teares wiped away.

THE Apostle proceedeth to minister consola­tion in all those afflictions we must passe tho­row, and sheweth that there is no cause wee should shrinke or faint, since we are maintained and supported by a heauenly power, against which the gates of hell cannot preuaile; for the Lord doth assist vs by the holie Ghost, which doth excite and stirre vp in vs gronings, that is, heauenly praiers, which doe reach and pierce the very throne of God, & which being made according to his will, we must needs obtaine whatsoeuer we shall request.

In the words obserue three things: first, generally that the [...]ly Ghost doth relieue vs in our infirmities and weaknesse: se­ [...]ndly, by what meanes he doth it, namely, when we are low brought, by stirring vp in vs such vehement and feruent praiers as cannot proceed from any naturall man, nor the power of man, but from a power farre aboue man: thirdly, the powerfull working of these praiers, namely, that being made according to Gods meaning, the Lord must needs shew himselfe exorable and to be intreated, and it is not possible they can returne emp­tie from the throne of grace.

For the first, consider that it were impossible for vs to stand one minute, if no other power did sustaine vs but flesh and bloud; for euen in the choisest of Gods children faith is ve­rie weake, and our hope verie wearie, and flesh and bloud through selfe loue desireth ease, and doth mone it selfe, and is fearefull to see or to suffer the crosse: yea Sathan doth buffet vs by our inward infirmities, for sinne lieth heauie within vs, and this maketh vs to grone, outward afflictions make the flesh to smart, the world tempteth vs on both hands, one way with the peace of the wicked, another way with the troubles of the god­ly, alluring vs to the vaine glistering shewes of the one, and ter­rifying vs from the ghastfull and hideous sight of the other. So as hauing sinne within vs, Sathan without vs, and the world a­bout vs, all enemies to the peace and rest of our soules, euerie houre should we perish, were we not supported by the mightie hand of this inuisible spirit: and therefore flesh and bloud hath no cause to be proud, but ought in trueth to glory in it owne weaknesse, because it hath such an helper, and so strong an helper, and so certaine a helper as is this spirit, which is nothing else then the very power of God himselfe, as it was said to Paul, My grace is sufficient for thee.

Further, in that it is said, He helpeth our infirmities: obserue that hee doth not free vs fully from them, or remooue them fully from vs, but hee doeth onely helpe and releeue vs in them. And this is that Christ praied for in his bitter ago­nie, Iohn 17.15. I praie vnto thee Father, saith hee, not that thou wouldest giue them an exemption and freedome from [Page 323]trials, but that they may bee so kept from euill, as euer they may finde some comfortable deliuerance. So in another place Christ saith vnto his Apostles,Mat. 9.15. that when the Bridegroome was with them they could not mourne, hee sparing them for that time: but afterward he saith, Hitherto haue yee liued in peace, haue ye a sword, if not, buy one, for tribulation shall come: and then he said, A little while I will be from you, that is, during the time of my death, but I will send a better comforter: and then followeth, The world shall reioyce, but ye shall mourne; mourne though ye haue a comforter, but not mourne vntill ye haue a comforter: which setteth forth the riches of the Lords mercie, that prouideth a remedie before we receiue the wound, and layeth himselfe as it were in our bosome before he sendeth vs cause of sorrow. To this purpose is that Paul speaketh, 2. Corinth. 4 8, 9. we are afflicted on euery side, yet not in distresse; in doubt, but we despaire not; persecuted but not forsaken; cast downe but perish not, because by the same spirit that was in Christ the inward man is renewed daily. And this was the an­swer which Paul himselfe receiued from God being sore buffe­ted by Sathan,2. Cor. 12.9. Content thy selfe (saith the Lord) my grace is with thee, therefore striue thou and I will helpe thee. This al­so is prefigured in the combat betweene the Angell and Iacob, Gen. 32.25. who had his bone in his thigh shrunke, but yet would not for­sake his hold till he had a blessing. So as by this combat we are sure to receiue such a blow as we shall halt all our liues after, to this end, that we may seeke for Iacobs staffe, the blessing of the Lord to strengthen vs. And this was Moses comfort when his hands were faint and wearie in holding of them vp in prayer, so that they fell downe,Exod. 17.12. then did the spirit of the Lord support them, and prompt him with excellent and effe­ctuall words of prayer. Yea this must be the comfort of vs all, that though wee fight to the bloud for the Lords cause, not one droppe of it shall perish; but as the Lord doeth keepe our teares, so much more will hee keepe our bloud in a bottell,Psal. 116. [...]. that wee may bee made precious white in the bloud of the Lambe.

Now for the second point, which is the meanes how the spi­rit [Page 324]helpeth our infirmities, that is, by stirring vp prayers and grones. Obserue first, that no man can pray of himselfe vnlesse he be taught of God: secondly, that the holy Ghost doth minister vnto vs that power in prayer which no man is able to bring and performe of himselfe; howbeit we may not construe the words as if the holy Ghost himselfe did pray, but onely that he sugge­steth vnto vs fit words and matter, and prompteth vs to pray.

For the first, vnderstand that it is not postible for any man of himselfe to pray, vnlesse he be helped and renewed in his spirit, for prayer must be made in the mediation of Christ, which flesh and bloud neuer thinketh of, nay, which flesh and bloud doeth but mocke at. And this disabilitie in prayer, and vnaptnesse to performe it, is euen true of them that be enlightned and called to the faith, vnlesse also they be impulsed and driuen on by the spirit. Howbeit, by this so excellent an instrument as the spirit, the Lord doth poure into our hearts such a constant and sted­fast assurance of his loue, as we come and humble our selues be­fore him boldly, and beate our breast, and pray from the booke of our conscience, confidentlie vnfolding the whole heapes of our miscries before the Lord: yea, we come vnto him hauing e­uen a sight and contemplation of his maiestie, and we stand not vpon words, but a broken and contrite spirit maketh vs speake plainely, the interpreter of our meaning being the holy Ghost: so as wee in this exercise conferre with God, and speake as it were with the mouth of Christ, who maketh our supplications as sweet as incense in our and his Fathers nostrels. So as it is no such slight matter, nor so easie a worke to pray aright, for of thy selfe thou art speechlesse, and canst not vtter one word, vnlesse the spirit vntie the strings of thy tongue; and though happely thou speake, yet is thy vnderstanding senslesse, that thou know­est not what to aske vnlesse the spirit teach thee: nay were thou neuer so well taught, if the spirit make thee not acquainted with Christ,Reuel. 8.3. that he may present thy praiers to God, all else is in vaine and fruitlesse.

Further, in that the holy Ghost is said to make request for vs: wee are admonished (vnlesse it bee for weake Christians and babes in Christ, that are not growne in the word of grace, [Page 325]vnto whom a booke of prayer is allowed as a Catechisme) that they that bee old schollers in the schoole of Christ, ought to striue and indeuor to grow from praier to praier, aswell as from faith to faith, that as their iudgements are increased in know­ledge, so their hearts may increase in feruencie and affection to­ward God, and that they may bring foorth their hidden trea­sure of the Lords spirit, in enabling them to conceaue a praier, and to pray as their present necessities shall require. For this is that the Lord looketh for, that as he said by the Prophet Zacha­rie, 12.10. that he would in the last times powre out the spirit of deprecation and of prayer vpon the sons of men: so men should endeuour to bee familiar in this dutie without booke, and not content themselues to praie either a stinted prayer, or a stinted time: but as it is said, Hebr. 6.1. wee must leaue the beginnings, and be led forward and striue to perfection. For if notwithstan­ding such plentie of foode these many yeeres, there be still such leannesse in thy soule, that thou art not able to feed thy selfe, nor to expresse and vtter thy necessities in a corner before the Lord, how canst thou looke for any blessing, that hast beene so sluggish, and hast so carelesly entertained the spirit of God in this acceptable time? If any sudden calamitie hang ouer thy head, or any secret sinne presse thy conscience, how canst thou thinke to be releeued? nay thou canst not but iudge thy selfe vn­worthie to be helped, if thou art vnable without a booke before thee to vtter thy griefe and to pray for helpe. Thou must know thy temptations are particular, and thy sinnes are particular, and a generall confession is not a proper salue for any particular sore: but as in this and this sinne thou hast offended God, so par­ticularly for this & this sin thou must call for mercy. And what if that speciall grace thou prayest for be not in thy booke, then thou goest away emptie, for thou art not likely to obtaine that thou dost not aske for. For howsoeuer the Lord doth ofttimes preuent vs with his mercies, and giueth before wee aske, yet when he shall perceiue such negligence in vs, that we desire but as it were a common and generall head-peece to shield vs from all assaults, and doe not arme our selues in euery part, especially knowing our old enemie the diuell lieth at all aduantage, this [Page 326]maketh the Lord weary and vnwilling to helpe vs, who other­wise easily inclineth his eare to the praiers of the faithfull.

When it is said: With gronings that are vnspeakeable: we are by this to comfort a distressed conscience: that if afflictions doe come so fast vpon vs, as the waues, one in the necke of another, and our spirits be so ouer whelmed and cast downe, that we are not able to conceiue a praier for the anguish of our soules; in this case if our hearts doe but bleed and grone, though no word be vttered, yet is it a praier precious and acceptable in the Lords sight. We read of Ezechiah, (Esa. 38.14.) that he was not able to speake one word, but did chatter like a Crane, and mourne like a Doue in his sicknesse, hee was so opprest with sorrow in the bitternesse of his soule; yet was this a praier, and a praier heard of God, and himselfe deliuered, and fifteene yeeres added to his life. So oftentimes our praiers are so peppered with salt and fire, that is, our soule is so anguished, and our spirits so ap­palled, that either we speake abruptly, or only knocke our selues on the breast,Luk. 18.13. as did the Publican; yet this soundeth in the Lords eares, and commeth pleasantly before him: for words in praier are but to make vs vnderstand what we aske, the Lord vnder­standeth our meaning without words, yea knoweth our wants better then our selues. And as the mother pitieth her child when it is fallen sicke, and is able to tell where the paine lieth, and to aske such things as it wanteth; but when the disease is growne so fore, that for extremitie it cannot vtter the paine by speech, but lieth complaining by grones and cries, with the eies fixed vpon the mother, this doubleth the compassion, & ma­keth her verie bowels to yearne with pitie: Euen so the Lord, more kind then a mother, lendeth his louing and tender eare to our bitter complaints; but being astonished with griefe; that we cannot but onely crie out in hope and expectation of some help, and we lie pained not able to expresse it, this doth more enlarge the bowels of his compassion, and then he gathereth our reares into a bottle, and wipeth our eies, and putteth his hand into our side to heale vs, and regardeth as preciously such maner of speechlesse vtterance, as any praier vttered in feruencie and vehemencie of words. Which is a most singular comfort for [Page 327]Gods chosen, that the clouds of affliction can neuer be so thick, but a heartie sigh will scatter them: yea, come what will, no time can be so euill, nor tyrant so bitter or cruell, that can stay vs from groning, though through weight of torment they may stop vs from speaking: as Dauid saith, Psal. 38.9. I powre (O Lord) my whole desire before thee, and my sighing is not hidden from thee: for none can refraine the heart from sobbing. Yet must wee not abuse this comfortable doctrine to our fleshlie libertie, to make vs sluggish in praying to the Lord, and thinke onely a mentall prayer, or a desire conceiued though not vttered, to be enough: for this speechlesse prayer is onely permitted in the bitternes of the heart, and when the venime of affliction hath seized vpon the outward man, in such a case, and in such a time, if we cannot speake with Anna, (1. Sam. 1.13.) we may with her wag our lips bee wee neuer so old. Otherwise wee must say with Dauid: Psal. 57.8. Arise my tong, and then arise vp my glorie: for there is no instrument so fit to set foorth our wants, and it is no excuse for thee to say: the Lord knowes thy heart, for so doth he know thy wants also before thou aske, and by that reason, neither the panting of the heart, nor the paines of the lips should be requisit:

For the third point, that is, for the effect and efficacie of our prayers, that they comming from the spirit must needs speed & haue good successe, obserue when it is said: The Lord knowes the meaning: that there is a speciall propertie of this word to be vn­derstood: for (knowing) is taken here for (approuing:) as Rom. 7.15. What I do I know not, that is, allow not, nor approue that Ido: so Mat. 7.23. Depart from me, I know you not, that is, ap­proue you not, for he knew them well inough. So Psal. 1.6. The Lord knoweth the way of the righteous: that is, approueth it: and in the same sense is it taken in the Prouerb. 12.10. The righteous man knoweth the soule of his beast, that is, approueth it. Why then this is the lesson: that if our prayers haue an allowance and approbation with God, we may be sure we shall reape the fruit of our lips, and that our requests shall not returne emptie vn­to vs, but shall be as the doue, that brought an Oliue in her mouth, signifying that the flouds are ceased, and that we may walke on the drie land.

The reason why our prayers must needs speed, is, because the same spirit that maketh vs pray, doth make vs onely to pray for those things that stand with the Lords glorie, & therfore must of necessitie be granted, for God cannot denie himselfe, & he and his glorie are inseparable.1. Ioh. 5.14. And this is witnessed by S. Iohn: This is our assurance, that if wee aske any thing according to his will, hee heareth vs: and we know that we haue the petitions we desired of him. So that it is not the worthinesse of our prayers that draw­eth Gods bountie to vs, but the bounds and compasse wherein our prayers are limited and circumscribed, that is, ayming at no­thing else, and referring all to the will and pleasure of God, which wee may be sure shall come to passe. Euen as Iacob said, Gen. 32.11.12. Thou wilt deliuer me, O Lord, from my brother E­sau, for thou hast said, thou wilt do me good: and (2. Sam. 7.21.) Dauid saith: O Lord, I know thou wilt blesse my house, because of thy word, for thou hast spoken it. Many there bee will say: I haue prayed often, and cried incessantlie for the increase of faith, and yet I finde it as weake, and my flesh as sinfull as it was before. And thus Sathan perswadeth thee thou prayest not according to Gods will: for if thou hadst bene his, and hadst belonged to him, he would haue giuen thee faith at thy first request. But thou must beate backe this temptation, which is but to lull thee in se­curitie, by this answer: that thou must thinke thy lot and thy portion to be no better then Dauids, who (Psal. 69.3.4.) brake forth, saying: O Lord, I am wearie with crying, and mine eyes faile while I haue waited for my God: for the Lord will haue thee to continue in prayer; not to wearie thee, but to trie thy patience how long thou canst wait: so as if thou speakest and the Lord seemeth not to heare thee, double thy prayers vpon him, for he maketh himselfe deafe to make thee more quicke and feruent. If he listen to thee, and yet thou obtainest not, perseuere and continue, for at last the Lord will incline to thy petition, and from his throne will he send thee a chearefull message. In Saint Luke we haue an example of one that asked but three loaues,Luk. 11.8. and by his importunitie got as many as he would. So may the p [...]ore widow bee our paterne,Luk. 18.5. who by her multiplying of her sure wit [...] many words, obtained right of the vniust Iudge: and [Page 329]therefore much more shall we by our instancie with the Lord ob­taine what in faith we shal desire: for out of the very words of the Apostle here we may learne, first that it is certaine we shall haue it, though it be vncertaine when it shall be cast vpon vs; for Chri­stians must endeuour to striue to this, to haue Iacobs spirit and resolution, that though the Lord fight with vs, and would faine shake vs off, yet not to let him goe till we haue forced a blessing from him, and haue our petitions granted. And we must haue the strength of the womans faith in the Gospell,Mat. 15.22. as not to feare three denials of Christ hand to hand, for her constancie and per­seuerance were rewarded double, first with the commendation of her faith: secondly, with the health of her daughter, which was the thing she craued. And euen so at length shall our prayers bee requited with the perfect cure of all our infir­mities.

Secondly, marke and assure thy selfe, that if thy prayers made now be not presently heard, thou shalt be rewarded in a time thou least lookest for, and when thou art vtterly out of hope of that thou didst craue: as we may see Luk. 1.13. Zachary and E­lizabet no doubt prayed in their youth for the fruite of their bodie, but they were not then heard, for the Lords time was not yet: but when Zachary as priest was exercising the publike ministerie of the Church, and both he and his wise striken in age, then the Angell comes and tels him, the Lord had heard his prayers, and that his wife should haue a child. Which may be a great encouragement to vs to grow perfect in this exercise, and that the worke of praier may bee easie to vs, because there is not a word falls to the ground, but either it rebounds present­ly vpon vs againe with a blessing, or that blessing is reserued for a better time when it trebles the ioy in receiuing an vnexpe­cted benefit. No doubt Iacob had fetched many a sigh for the losse of his sonne Ioseph; Gen. 37.34. but if Ioseph had presently returned to his father before he obtained the honour in Egypt, it had no­thing so much cheared Iacobs heart,Gen. 45.27. as it did when he saw the chariots sent to fetch him, that he might see him in his state and dignitie. So for the Lord to cary in his remembrance and to keepe as it were a booke of our prayers alwayes open before his [Page 330]eyes, and either to heale vs when we are past cure, as he did Da­uid, when he heard him out of the deepe of deeps: or in his good time to put vs in mind of our owne prayers by the fruit doubled in our bosome when we thought our haruest past, can not but exceedinglie stirre vs vp to magnifie his goodnes, and to employ all the powers of our soule to please him.

Thirdly, we pray for many things which we cannot obtaine, and yet we must pray for them, for if we cannot haue our desire here, it shall be fulfilled in the life to come: as when wee pray that Gods kingdome may come, that we may be deliuered from temptation, and that wee may not sinne, which onely shall be performed in the life to come: for God according to his owne disposition of times hath ordained that we his creatures should apply our selues vnto, and therefore hath taught vs by his spirit as well to pray for the end as for the meanes. Faith in this life being the foundation of our hope, and our hope being perfited in the life to come through the loue of Christ: so that as here we pray to haue our faith strengthened, our infirmities cured, our sins pardoned, and Gods graces renewed in vs daily, which be apples of such a tree as we taste of in this life: so here we pray also that sinne may be abolished, the number of Gods elect gathe­red, and the worke of our sanctification perfited, which is the end and perfection of the former, and which is reserued for a better life, when both our owne prayers and the intercession of Christ for vs also shall cease.

Fourthly obserue, that God so heareth thy prayers, that though he do not graunt formam the forme, yet he graunteth finem the end of thy prayers. Euen as Christ when he prayed in the garden, Father if it be possible let this cup passe from me: now shall wee say that Christ euer prayed and was not heard?Mat. 26.39. God forbid: and yet the cuppe did not passe from him, yet was hee heard, as the Apostle to the Hebrewes saith, in that he fea­red; for though hee was not deliuered from death,Heb. 5.7. yet was hee freed from the horrour of death, for an Angell was sent to comfort him.2. Cor. 12.8. So Paul when he prayed to be deliuered from the buffetings of Satan, he had his desire thus farre, the Lord graunteth the end of his prayer, that is, strength to abide it: [Page 331]exempted he could not be, but this was it, the power of the Lord should be in him so much the greater as his temptations and affli­ctions were increased: so that none must be discouraged nor grow cold though their first or second voice in praier be not heard: for by this we learne first to continue in praier, and in this doth the Lord secretly heare vs that wee breake not off. Secondlie, the Lord doth for a time withdraw his eares from the words of our mouth, that we may know the deliuerance praied for com­ming from God, we are not to appoint him the houre. Third­ly, we stay a time before our hands be filled with our requests to exercise our patience, that our desire be not like the longing and fainting of a woman. Fourthlie, that by this small absence of the Lord in not hearing our praiers at the first, we may learne to depend vpon his prouidence. Fiftlie, that we may vse them the better when we haue them, and receiue them with the grea­ter thankfulnesse, because things wished for, as they are grate­fully receiued, so are they carefully preserued.

HEere the Apostle proceedeth to open another fountaine of exceeding comfort to the faithfull, which is, all things worke for the best to those that loue God: but euery faithfull man is assured he loues the Lord: therefore to him all things worke for the best: and if all things, then afflicti­ons. He proues it by this reason; to those that be predestinate [Page 332]all things turne to the best: but they that loue the Lord are pre­destinate; therefore to them all things turne to the best. And to proue this he setteth downe a reason, vers. 29. Those that be cal­led in the eternall purpose of God, them hath he predestinate to be like the image of his Sonne,Heb. 2.9. that as he passed by the crosse, and from the crosse to glory, so shall wee, being children of the same Father, and who are borne and bound to resemble Christ our elder brother in this point chiefly.

To declare how afflictions worke for the best in Gods chil­dren: we must vnderstand that afflictions be of two sorts, either remedies to correct our corruptions and heale our infirmities, or els exercises of Gods graces in his children, that he may try them how much they will suffer for his sake. For the first kind of affli­ctions, we cannot doubt but they do worke for the best, whether we consider them as chastisements for sins past, or as preuenti­ons of sins to come. For sins that are committed, the rod is ne­cessary (for he is a bastard that is not corrected) that wee may see and loath the cause of our affliction, that is, our corruption: as it is said 1. Cor. 11.32. We are chastised of the Lord, because we should not be condemned with the world: And to Dauid the Lord saith, Thy sonnes I will correct for their sinnes, but my louing kind­nesse shall neuer depart from thee: for the punishments of these our sinnes are pardoned in the sacrifice of Christ, but so is not the chastisement; for this proceedeth from the loue of God, and Christ onely satisfied the wrath of God. That it commeth from the loue of God, appeareth by the example of Dauid, to whom when the Lord had sent Nathan the Prophet to tell him his sinne was pardoned;2. Sam. 7.15. yet withall, part of his message was, that the sword should neuer depart from his house, which fell out in his daughter Thamar that was rauished, and in his sonne Absolon that was desperatly hanged, and in the child begotten in adultery that presently died. And this was only to awake him out of that securitie Sathan had cast him into; for it is certaine, where the Lord smites not, there the Lord loues not: and there­fore 1. Sam. 2.25. it is said, that because the Lord had a purpose to slay the sonnes of Eli, therefore they obeyed not the mild voice of admonition vsed by their father.

Now for those afflictions that be sent as preuentions of sinne, as pouertie, ignominie, restraint of libertie, shutting vp the wombe and such like, they also turne to the best in Gods chil­dren: for many do let themselues bloud before they be sicke for feare of sicknesse, and the superfluous spreads of a vine are cut off, that it may bring foorth better fruite. And thus doth the Lord mint and diet his children, lest by riches they should grow proud, by fame become insolent, by libertie wax wanton, and kicke against the Lord when they be full; and lest by hauing chil­dren they should make idols of them, to cocker them vp to dam­nation, the Lord scanteth them in these blessings. Looke vpon Dauid, who confesseth he had gained much by affliction. See what difference there was euen in Nabuchadnezzar, before hee was pulled out of his seate, and after he had fed with beasts: be­fore in his prosperitie, the strength of his hand, and the power of his maiestie had built Babel, Dan. 3. and 4. but after he had bene cooled in the wild forrest, then he lifted vp his eyes to hea­uen, and praysed and honoured him that liueth for euer. Such is the stomacke of flesh and bloud, that it will breake out into many insolencies against God, against his church and children, vnlesse he cut as it were out teather short, that we haue but litle roome to feed in: and therefore in great mercie he suffereth vs oft times to want, lest we should was proud with abundance, and changeth our oyle of gladnesse into a countenance of heauinesse, because we could not before tell how to vse our mirth.

Secondly, consider how those afflictions turne to our good, which are sent for the exercises of Gods graces in vs: namely, beerein to trie how farre wee loue God, whether wee loue him when hee dealeth with vs roughly, aswell as when hee dealeth mildly and liberally with vs: and this is called the fierie triall, wherein we shall not be consumed like drosse, but refined like gold. And this affection appeared in Iob when he cried,Iob. 13.15. O Lord though thou kill me, yet will I loue thee: for many times the Lord sendeth his arrowes against vs, and the venime of his wrath li­eth for a time in our bones, and hee setteth vs vp as markes to shoote at; vnto whom if we willingly submit our selues, the po­wer and danger of his shafts shall be appeased, before they hit [Page 334]vs, and the poison of his indignation shall be cleansed away be­fore it rankle in vs.Gen. 22.2. Thus fared it with Abraham, whom the Lord did not simply afflict for his sinne, but for the triall of his faith and feruencie of his zeale toward God, to see whether hee loued Isaac the sonne of the promise, better then God the Fa­ther of the promise. And behold, to the comfort of the children of Abraham, in a resolution of three dayes iourney, he fainted not to execute the Lords commaundement, trusting the Lord with his owne saluation: for hee knew if his sonne Isaac should haue been sacrificed, himselfe should haue been damned: whose obedience when it was thus thoroughly tried, the Lord saith, Since thou hast done this, I will make thee the father of the faithfull, which was a confirmation of the promise was made before.

But there is another speciall kind of affliction that searcheth more narrowly the corners of our hearts, and trieth more fully our obedience and loue toward God: namely, when the Lord vouchsafeth vs that honor to suffer for the crosse of Christ. In this hee exerciseth our cold prayers, and varnisheth our rustie hope, and stirreth vp our dull meditations, to thinke how pre­cious in the sight of God is the bloud of his Saints, when they die not onely in their holinesse,Psal. 116.15. but are put to death euen for their holinesse. And therefore Christ giueth this counsell, Luk. 6.22.23. When ye are hated of men and persecuted for righteousnes, then reioyce and be glad; or as the Greeke word signifieth, skippe at that day like fat calues, because our reward is great in hea­uen. So as these afflictions that leade to death, further and ha­sten vs toward the life to come: and euen for this life they turne to our good, as Mat. 10.29. He that forsaketh father or wife, or riches for my names sake, I will giue him an hundred fold more in this life, that is, in that base estate and condition of persecu­tion, wherein he standeth for the profession of my name, I will giue him an hundred times more comfort, more contentation, and more peace of conscience, then he should haue had in an hundred wiues of such as were neuer so deare vnto him, in an hundred fathers of such as were neuer so kind vnto him; and more perfect ioy, then he should haue had in all the treasures [Page 335]of the world, be they neuer supleasing and precious vnto him. So as obserue, though the Lord promiseth not a requitall of thy losse in quantitie and in number, yet he doth it in the good will and blessing of God, wihch is the spec [...]all qualitie, that ma­keth such things wee enioy permanent and comfortable vnto vs. This Dauid had found in his owne experience, Psal. 127.1. and therefore teacheth vs to know, that except the Lord doe builde the house, in vaine doe the workmen bestow their labour, and vnlesse hee keepe the citie, as good set open the gates; for the watch without him do nothing. Witnesse the prison doores that flew open, and the chaines wherewith Peter was fettered, that flew off, when the Iaylor had done the best he could, Act. 12.10. And this is that Amos laboureth to perswade the people in his Prophesie, that let the spring be neuer so forward,Amos 4.6. nor the bread which is our food neuer so sauorie, if the Lorde doe but blow vpon it, it cannot nourish vs. So Paul saith:1. Tim. 4.12. that godlinesse hath euer the promises of this life, that is, religious prosperity, & the hand of blessing from aboue: and it hath the promises of the life to come, that is, to bee translated from this dimme light of Gods fauour which we finde here, into the full fruition of Gods glorie which we shall possesse heereafter. Looke vpon the poore widow of Sarepta, though she had but a little oile,1. King 7.14. yet had shee more then the rest when Eliah came to her: for theirs consu­med, and hers through the secret blessing of God, serued her turne & wasted not.Dan. 6.17. So Daniel in prison fared better with bread and water, by reason of Gods chearfull presence with him, then did the king with al his sumptuous and princely diet. And in our naturall iudgements we can say, that hee hath more, that hath but a bottle of wine that runneth by droppes, then he that hath a whole cesterne full, that is broken: for the prouidence of God neuer leaueth those that be his, and his eie is vpon their wants to supplie them. And as Paul saith, Colos. 1.16.17. By Christ all things were created, he is before all things, and in him all things con­sist, that is, haue their being for his glorie: for no man can com­plot or contriue anie secret snares for our life, no man can breath out any threatnings against Gods Church as did Saul, Act. 9.1. Matt. 14.1 [...]. not execute any crueltie vpon the forerunner of Christ, as did [Page 336] Hero [...] but Christ hath his full glory in it. Let vs therefore k [...] our persecutors can doe vs no harme: for as our being is for Ch [...] to must our bodies be yeelded vp to Christ, wee stand in him, and his power in these afflictions is seene in vs, so as when they hate vs and reuile vs, & torment vs, they are but as A pothe­e [...]ies to make drugges to heale our infirmities: they are but as Masons to hammer and polish vs in the quarry of this world, that we may be fit stones for the heauenly building: yea they are but as fire to refine vs, being of our selues drossie; as furbushers to varnish vs, being through fleshly ease rustie; as scullions in the Lords kitchin, to scoure the vessell of his houshold: lastly, they are those, that haue receaued a commission from God, contrarie to their owne intention, to doe vs good, for when they are come to the perfection of their tyranny, they can but kill the bodie, whereby they hasten our blessednesse in the soule.

Heere may be demanded: if all things worke for our good, whether the infirmities that be in vs do vs any good or no. The answer is: Yes, many waies, but principally three waies. First, they remaine in vs to subdue the pride and presumption of our hearts, that would aduance it selfe against God, if it were not humbled by the sight of it owne corruption: as Paul must haue a buffeter, lest he grow insolent, 2. Cor. 12.8. For the Lord will trust vs no more with perfection, since Adam lost it in Paradise, and therefore he exerciseth vs with infirmities, lest wee should steppe into our mother concepit, to thinke our selues Gods. This is proportionablie to that spoken of Deut. 7.22. That the Lord would roote out the Canaanites from among his peo­ple by little and little,Psal. 59.11. not all at once, lest the wild beasts should grow in vpon them. These Canaanites bee our infirmities, the wild beasts are self-loue, pride of life, and such like, which would waxe strong within vs, if we were throughly purged from our weaknesse. And thus we see the Lord cureth poison by poison, keepeth out grosse sinnes, by keeping in naturall infirmities, e­uen as the best treakle is made of poison, and the skinne of a vi­per, is the best cure against the sting of a viper.

Secondly, these our infirmities serue to cure our ingratitude; for if the Lord should bestow vpon vs all his benefites at once, [Page 337]we would soone forget him. We see how the Lo [...] [...] vp the red sea to make passage for the Israelites, Exo. 14. [...]. which one would haue thought should haue bee [...] as [...] sigh [...] on their finger alwaies in their sight; and yet Psal. 106.7. [...]t is said [...] the Hebrew phrase, they made haste to forget it, though it was so miraculous a worke. For this cause Dauid praieth, Psal. 59.11. O Lord do not destroy the enemies of thy Church, that is, slay them not together, lest the people forget thee, but do it by little and little, that the people may often come vnto thee: yea Dauid himselfe in many places confesseth, that the prolonging of the Lords mercies giue as it were an edge and sharpnesse to this spi­rit of thankfulnesse. And such is the nature of man, to wait no longer in humility then he hath hope of benefit. The lost sonne had no sooner fingred his portion,Luk. 15.13. but his fathers house was vn­sauoury to him, and he must needs ruffle it in another countrie. For as willingly we would wait no longer on the Lord then he is giuing: so when hee hath giuen vs somwhat, wee would bee out of his sight while we spend it. And this maketh him more scant in his blessings then otherwise he would be, because he will teach vs to depend vpon him, both till we haue them, and while we vse them, and that employing them in a spirituall kinde of trafficke to gaine credit to the Lord, he may furnish vs afterward with better store.

Thirdly, our infirmities serue to restraine our spirituall slug­gishnesse, and securitie of the flesh; for where no feare of the ene­mie is, there the weapon rusteth: so as we are sifted and temp­ted by Sathan that we may finde our infirmities to be relieued by the Lords power, and that wee may pray for his gracious strength to withstand him, & in Christ to ouercome him; and that by our experience in fighting with Sathan we may become wise and watchfull, for we doe not praie to bee deliuered from temptations, but not to bee left in them. Our infirmities in­deede are the fuell that Sathan laieth, and they are as it were the coals hee bloweth to consume vs. Now euery Christian when hee feeleth such a fire of enmitie within him against God and his law, bestirreth himselfe, and striueth by a cleane con­trary blast of the spirit to quench these coales, and entreth such [Page 338]a comba [...] [...] [...]seth in death, which wee would not doe if there we [...] not so [...] ski [...] of sinne and some remnant of corruption left [...] vs, but wee would fall asleepe like idle seruants, and hide [...], that is, the strength of Gods graces in vs. Iob, Iob 13.15. though he were neuer [...] painefull a Christian, yet neuer more commended the power of God in him then by his fight hand to hand with the diuell, in resisting and kee­ping off such blowes of blasphemie and despaire as Satan would haue had him cast at God, and would haue had to sticke in himselfe. Paul when he fought with bulles at Ephesus, ne­uer obtained such a victorie as when he left Satan in the lurch, and left himselfe persecuting of the Gospell: nay after his con­uersion there was left a sting in his flesh, lest either he might wax sluggish or become proud. And therefore it pleaseth God to honour our infirmities with the courage of fighting, and by them to keepe vs waking, that we may discerne the storme when it commeth, and cast our ank or on Christ where it shall ne­uer be vnloosed.

Here the craft and wilinesse of flesh and bloud will so one take occasion of licenciousnesse: as to say, if our infirmities serue to do vs good, and turne to Gods glory, because by this meanes we see our weaknesse, then it is good to make much of them: e­uen as Porphyrius commendeth the treason of Iudas against Christ, because by Christ his death saluation is brought to many. But miserable and blasphemous is this opinion: for this were to turne the grace of God into wantonnes, for though our infir­mities doe further vs many waies to saluation, yet in it owne na­ture sinne is alway sinfull. God can make Satan a Physitian to cure Paul; yet is he euer Satan, that is, an enemie. God can make the tyrannie of Pharaoh as a trumpet, to stir vp the Israelites to crie to him for helpe;Exod. 2.23. yet doth this nothing diminish from his malice to Gods people.Luk. 22.47. Iohn 17.12. God can make Iudas by a kisse the exe­cutioner of his decree; yet doth he continue the child of perdi­tion. So as we must striue against our infirmities, because they be in themselues simplie euill, though qualified and tempered with the Lords hand they turne to our good. Adulterie, it was a horrible sinne in Dauid, though it was made profitable for his [Page 339]soule, in bringing him to such a low degree of humiliation as is set downe Psal. 32.6. For the heauens to be brasse as not good in it owne nature, but it is a vengeance of we want the first and lat­ter raine, whereby to ripen the fruits of the earth; yet at the prai­er of Eliah, 1. King. 17. and Iames 5.16. it rained not on the earth for three yeeres and six monthes, that the Lords mercie and power might the more be seene: yea the Lord can create light out of darknesse, yet darknesse is alwaie darknesse. Adams fall it was good in that end God had ordained it, namely,Gen. 3.14. to pre­pare the waie to raise vs vp a Sauiour of the seed of the woman, but it was a most damnable sinne as Satan and Adam meant it, for they did it in rebellion against God.

Further, we must consider how the persons be qualified to whom all things turne to the best; it is to them that loue God; which is the most excellent and Christian commendation that can be, this our loue issuing and streaming from that fountaine of the loue of God. Euen as all waters come from the sea as from the well-head, and returne thither againe, boiling out of the veines of the earth: so God sending forth the streames of his loue into our hearts, it must euen from the very bottome of our hearts returne to him againe, for wee haue nothing but what wee haue receiued. Now there was neuer any Senacherib nor Iesabel, but said they loued God; therefore this true Chri­stian loue of God, that it may bee seene not to be counterfeit, is accompanied with six properties: first, with a care to keepe his commandements, for such is the rule of Christ, If yee loue mee keepe my commandements; which wee must doe, so much the rather because the Lord hath giuen and forgiuen vs much, hauing made vs of enemies friends, as Abraham was tearmed to bee the friend of God, hauing brought vs home when we wandred in the wildernesse of sinne,Luk. 1 [...].2 [...] as he did the lost sonne: hauing fed vs when wee wanted and had no meanes to succour vs, as hee did Eliah: 1. King. 17.6. hauing clearelie set off the debt which we did owe, and cancelled the hand­writing which was against vs. If wee should not performe obedience to such a God, and weare his commandements as a frontlet before our eies, our condemnation could ne­uer [Page 340]be too heauy, nor our stripes too many. Howbeit euerie blasphemer sieth against his owne soule, that dare say euen in the height of his wickednesse he soueth God: for can a woman prostitute her bodie to a varlet, and mingle her flesh with his strange flesh, and yet trulie say she loues her husband? it is not possible: no more can anie man trulie call himselfe the child of Abraham, if hee doe and performe the workes of the Di­uell. Secondlie,Iohn 8.44. this loue of God must breed in vs a base esti­mation and account, nay rather a contempt of these earthlie things, in respect of Gods loue. To such a passe had Paul brought his iudgement and his affections to, Philipp. 3.8. when he esteemed all things but as dung in comparison of the treasure of the life to come, and that he might win Christ. So Moses refused the pleasures of sinne in Egypt, in respect of the assurance of Gods loue manifested in his afflicted seruants:Exod. 2.11. and Peter and other of the Disciples were so rauished with ioie at the call of Christ,Math. 4.20. that they left their nets, and forsooke the world to follow him. And this is that indeede which wee shall all finde at the last to bee the truest comfort, for riches are transitorie and will beguile vs, honour is slippe­rie and will deceiue vs, the world is moth-eaten and weares a­waie, at least wee our selues are but claie and soone perish; but the loue of God in Christ endureth for euer. Thirdlie, this our loue of God is accompanied with a feruent zeale of his glorie, and more delight wee take heerein then in the en­ioying the wiues of our youth. This was the commenda­tion of the Church of Thy atira, Reuelat. 2.18. and by this was their loue of God discerned, by their increase in the workes of charitie, faith and patience, and by their zeale of Gods glorie, that they profited and went forward in religion more at last then at first. This kinde of loue is described Cantic. 8.5.6. to bee stronger then death, the coales thereof to bee fierie, to expresse the zeale and vehemencie of it; whole flouds of affliction cannot drowne it, neither can anie treasure buie it. Such was the loue of Paul and of Moses, that wished themselues accursed to saue their brethren,Rom. 9.3. Exod. 32.32. because they thought it more glorie for God to saue many, then to saue one [Page 341]Fourthly, this our loue of God must make vs presently hate all things whereby God is openly dishonored. This was it that so fiercely inflamed the wrath of Moses, Exod. 32.19. that when he saw idolatrie set vp by the peoples dauncing before the calfe, he broke the Tables of the Law, and burned the calfe, and strewed the powder of it on the waters, and in detestation of their su­perstition, made the children of Israel to drinke thereof. Hereof commeth that, Ezech. 9.4. that they that haue the marke in their foreheads, that is, such as are sealed vp to saluation, doe mourne and crie for the iniquitie of the times. And such was the affecti­on of Dauid, when hee said: Mine eies gush out teares, because men dishonour thee O Lord: and in another place he protesteth, that he doth hate them with a perfect hatred that loue not the Lord: and againe, that no notorious and incorrigible sinner should dwell with him: Now fiftly, as wee must hate Gods enemies, so must we loue his friends: as 1. Ioh. 3.14. it is said, We are transla­ted from death to life, because we loue the brethren:Mat. 25.34. and Christ setteth downe a plentifull reward for a cup of cold water giuen to a distressed brother. Now who these brethren bee, Christ set­teth downe to be such as do the will of his father: so as it is not the affinitie in the flesh, but the bond of the spirit that must v­nite vs. And on the other side, we must hate none in respect of his creation, but in respect he peruerteth the vse of his creation: for they beare the image of God which is louely, but they deface and scratch it out to their owne damnation. So as wee must hate not virum, sed vitium, the wickednesse of the man, and not the wicked as he is a man. Sixtly, our loue of God must draw vs into the field for defence of his Maiestie: for by this shall the master know his seruant loueth him, if hee cannot digest to heare him euill spoken of: yea by this shall it be knowne, whether our way be to Canaan or no, if we aske where it lieth in the wildernesse, and if our bloud rise to heare Ierusalem euill spoken of, and to heare the Lord (who is the keeper of that citie) reuiled and blas­phemed. Such were the spirits of Eliakim, Shebnah, and Ioan, 2. King. 18.37. that they rent their clothes, when they heard Rab­shakeh raile vpon the liuing God: and Ezechiah when he heard it, was grieued at it, and spread himselfe before the Lord, to [Page 342]call for a holy reuenge of that furie. And so must euery true har­ted Christian esteeme the name and credit of God farre more tender then his owne, and learne of Moses to be milde in ouer­looking an iniurie done to our selues,Num. 12.3. Exod. 32.19. but to be iealous and zea­lous in recompencing seuen fold to them that teare in peeces the glorious name of the Lord Iesus.

Now we of that hath gone before must inferre the contrarie: that is, as all things worke for saluation to them that loue God, so all things worke for damnation to them that hate him. All which may be drawne and reduced into these two things: first, those that concerne this life: secondly, those that concerne the life to come: and these may bee reduced into these foure. First, the graces of Gods spirit, so much as they receiue of it is onely to make them vnexcusable: for they shall surely perish, though they be in the blade neere to ripenesse: the reason is, because when the holy Ghost hath giuen them as it were a purge, to worke vpon them, setting before them good and euill, they not as weake stomached, but as curst hearted; doe cast it vp againe like beastly dogges. Secondly, the doctrine of saluation, which hath this singular vertue to bruise and mollifie the flintie heart, onely hardeneth theirs, and maketh them rage like the dragon: for Christ Iesus is but a rocke of offence vnto them; preaching is but foolishnesse, and the word a fauour of death vnto them; and in the Sacraments they doe but crucifie Christ againe. Thirdly, the benefites of this life doe make them drunke, that they can not see their miserie: for in their fulnesse they doe neigh like horses, and in their hearts they say, there is no God; they eate and drinke, and rise vp to play, making their life but as a May-game. Fourthly, the miseries of this life, though there­with they bee sometime mollified, as Esau was when be lost the blessing, yet this is but like the iron put into the fire, and so softned for a time, but being taken out, is made by that more hard then before.

Now for the reason, why afflictions turne to the best to such as loue God, it is, because by his eternall purpose they are cal­led to be saued: so as the cause why God ordained some to the inheritance of his glorie, was onely his purpose and pleasure [Page 343]that it should be so: for Christ as Mediator is not the first cause of saluation. For the Scripture saith: So God loued the world, Ioh. 3.16. that he gaue his Sonne, whereby is euident and apparent, that hee first loued it before he gaue his Sonne: for first, Gods purpose was to saue some; this in time he executeth by creating man and wo­man in such estate as they might fall by their owne will, hee no­thing inforcing it, nor compelling them thereunto. Now when they were fallen, then was there need of a reconciliation, and now God bethinkes him of a Mediator: so as in the order of causes, the attonement which is in Christ, must be after the fall: for the foresight of the good or euill in a man, is no cause for God either to saue or to damne any, so as no man can deter­mine the cause why God loued Iacob and hated Esau, to be be­cause of the goodnesse of the one and the wickednesse of the o­ther; and yet it is true that Esau was damned because hee was euill: but why he was appointed to damnation rather then Ia­cob, no cause can bee giuen, but the Lords eternall and inuiola­ble purpose. For otherwise Paul would neuer haue cried out (Rom. 9.20.) against the reason of man, that he should not pleade with God, who hath the power to forme the vessell after what fashion he pleaseth: for if the foresight of good or euill had been the cause, it had beene easily sounded, and the Apostle would soone haue set it downe. Hereupon we must gather an argument, that saluation is meerely of mercie: for whatsoeuer is the cause of the cause, is the cause of the thing caused: as the Sunne is the cause of the fruitfulnesse of the earth, and God is the cause of the Sunne, therefore God is the cause of the fruitfulnesse of the earth: so through the righteousnesse of Christ we are all saued; but Christ is made righteous meerely of the Lord: therefore of the Lord we are all saued. But this is to be vnderstood, of God as of the first cause, not as of the neerest cause. So that to con­clude this point: euery man may giue a reason of his saluation, namely, because he is beloued in Christ, but why hee was ap­appointed to be beloued in Christ, no man is able to assigne or set downe a reason, but wee must all bow in humilitie, and resort onely to the purpose of God heere spoken of by the Apostle.

THe Apostle heere proceedeth to proue, that all things, euen afflictions, worke for the best to those that are ordained in the eternall purpose of God to be saued, after this sort: those that are sure to be conformable to the glorious image of the Sonne of God, to them all things doe worke for the best: but they that are called in the Lords eternall purpose are ordained to bee conformable and made like to the glorious image of his Sonne: therefore to these all things worke for the best.

Quos praenouit, whom he knew before: that is, Quos vt suos cognouit, whom hee knew and approued to bee his owne, such should resemble his Sonne in glory, that is, should partake and taste of the same glory, though not in the same measure: accor­ding to the speech of S. Iohn in his Epistle: We shall be like him: he doth not say, equall to him: for Christ must haue the prehe­minence of an elder brother.

Hence obserue the indifferencey of the loue of God, that he vseth but one and the selfe same course of discipline in his house for all his children: for as he trained vp his first, and eldest, and best beloued sonne, so will he traine and bring vs vp. And how Christ was vsed here on earth the Scripture is plentifull; and his owne mouth testifieth, that he was worse then the beasts of the earth, for he had not wherein to hide his head. And therefore [Page 345]vnlesse wee doe despise the sufferings of Christ, or thinke that God loueth vs better then he did Christ, and hath prouided an easier way for vs to walke in: let vs know that it is our portion to abide the indignities of the world, and to bee hated of men; nay, if whole seas of troubles fall vpon vs wee need not bee dis­maled, for reuilings are made vnto vs as precious balme, the whip is become but as soft silke, the pangs of death but as mes­sengers of a sweet sleepe, and through Christ the graue is vnto vs as a perfumed bed.

Secondly, obserue hence the power and vertue of Gods loue towards vs, who will still haue vs beare about vs some notable marke of excellencie and of immortalitie: for as at the first wee were created like to the image of God himselfe, so in our second birth and restitution wee are made to resemble the image of the Sonne of God: and our resemblance of Christ standeth in two things, which formerly haue beene touched: first in walking through the sierie afflictions of this life, which we may the bet­ter doe, remembring that being the sonnes of Iacob, there is a ladder that reacheth from heauen to earth, whereon the Angels are alwaies ascending and descending,Gen. 28.12. readie to minister to the necessities of the Saints. Secondly, in climing vp to the seate of glorie, after the Dragon hath spent his malice in sending foorth of his mouth whole flouds of waters to drowne vs,Reu. 12.25. which did nothing else but onely wash away our filthinesse, lest otherwise wee had beene like to that old Serpent alwaies groueling vpon the ground. For certaine it is, we must either resemble the Sonne in obedience, or the Serpent in malice: and if we thinke the in­heritance of a sonne inferior and of lesse value and consequent then the curse of the Serpent, then let vs runne on with Pharaoh in the heardnesse of our hearts, that the Lord may shew his power in vs, and after hee hath forborne vs a while in patience,Ro [...] 9.17. cast vs to the destruction prepared for vs.

Here the Apostle proueth his former speech and assertion, by setting downe and declaring those subordinate and second meanes or degrees whereby the Lord doth accomplish this his purpose and decree. The degrees be foure: whom he foreknew, first, them he predestinated: secondly, after he called: thirdly, then iustified: fourthly and lastly, them he glorified. After this sort speaketh S. Iohn, He that beleeueth, is alreadie translated from death to life: so as the whole force of the Apostles argument is this, They that shall certainly be glorified, to them all things worke for the best, otherwise the Lords purpose should be fru­strate, which cannot be, by reason of the degrees of executing this his purpose, which neuer faile.

Here consider generally two parts: first, his fore or daining vs to glorie: secondly, the inferiour degrees whereby he doeth ex­ecute this his purpose to glorifie vs. In the first consider three things: first, what this foreknowledge of the Lord is: secondly, what is meant by this, to be like the image of his Sonne: thirdly, what is meant by the first borne among brethren.

For this which is the first, namely the foreknowledge of God, it is the very same which the Apostle called before (his purpose) whereby the Lord meant to know vs for his owne in his euer­lasting loue, which is the very highest cause of our saluation. For that there is no other first cause, may be vnderstood in this, that we are not to seeke the first cause in Christ, nor the first or­daining vs to life in the mediation of Christ; for the Lord had a purpose to saue some before euer Christ had a purpose to be a Mediator, though not in time yet in order: and that nothing but his foreknowledge made the Lord to know vs in loue, and to account vs for his owne, wee may see it in our paterne Christ. What could induce God that mans nature should be vnited to the very nature eternall? Was it possible that the humane nature of Christ could deserue it? No: but it onely was the Lords pur­pose that it should be so; which being true in constituting and ordaining the head, is also to be considered in the members, that euen so and in the like maner the simple and onely pur­pose of God should shew it selfe in fore ordaining vs. Now the worthinesse of man was no cause of this: for Paul saith, Rom. 9.11. [Page 347]the Lord loued Iacob and hated Esau, before they had done ei­ther good or euil; and saith, it is therefore a mystery to be adored rather then to be scanned by reason. If wee will search after the generall cause of mans saluation or damnation, it is the mani­festation of the Lords iustice on some, and the declaration of his mercy on others; for if all should haue bin saued, then had there bin no iustice with the Lord: and againe, if all had bin condem­ned, then had there beene no mercy. Howbeit, if we descend to particulars, as, why the Lord ordained such a one to be saued or to be damned; no reason can be giuen heereof, but his eternall purpose, which is onely hidden in his owne breast. For we must not expostulate with the Potter, why he made this vessell to ho­nor and that to dishonor; much lesse must we contend and plead with the Lord about it. This learne thou, the Lord hardneth the reprobate, either by the substraction and drawing away of his mercy, or by giuing it so and in such a maner as they do not pro­fit by it, but onely maketh them the more without excuse, be­cause they haue seen the light, and yet haue loued darknes more then light. And if it be asked, why this mercy of the Lord hard­neth them and not mollifieth them, and why the Lord doth not pull them out of the fire, it is because he found them corrupt in Adam. But if it be asked why they are appointed to damnation, here we stop our mouths, and haue refuge to no other cause, but to the Lords eternall purpose. After the same sort doe we faie of saluation, for to such as shall be saued he giueth mercy, and ma­keth this mercy to worke vpon their hearts, and finding them falne in Adam he raiseth them vp in Christ but why he doth this is not knowne to any but to himselfe. Howbeit in this his pur­pose to saue vs, he hath ordained we should find mercy in Christ by the degrees heere set downe, by calling, by iusufying, by glo­rifying vs; and yet to speake properly, this fore knowledge [...] God is not the cause of any thing, for Adam did not fall because God foresaw i [...]; but Adam fell, therefore God foresaw it.

For the second point, what is meant by this, Like to the i [...]age of his son some expound it that shall be made like and confor­mable to his crosse, which is very comfortable, though not [...] apt and fit for the place it selfe.Heb. 2.10. For if the Prince of the Gentiles [Page 348]was consecrated through afflictions, if by this meanes the Sonne himselfe learned obedience, as it is Heb. 5.8. much more must we; not that we shall be afflicted in the same measure, or for the same cause that Christ was, for he suffered for our soules, and felt the smart for our sins, yea and sustained the very wrath of God to his extreme anguish and horror:Reu. 19.15. 2. Tim. 3.12. but thus far we must resemble him, that if we wil liue godly we must suffer persecution. Howbeit this likenesse & conformitie to Christ his image here spoken of, must bee vnderstood of his glorie, because of the words that follow, mentioning the steps and degrees that lead to this glorie; he cal­leth, he iustifieth, he glorifieth, euen as he did his Son, for wee are ordained to the same glory, Ioh. 17.22. signified by the praier of Christ for his Apostles and al that should beleeue, that his father would loue them with the same loue, and crowne them with the same glorie he crowned him; which is the most ioyfull message that can come to the eare of a Christan hart, to be assured we shal hereafter be lifted vp and aduanced far aboue the third heauen.

For the third point, namely that he is the first begotten among brethren, consider three things: first, how he is our brother: se­condly, what priuiledge he hath being eldest: thirdly, what pri­uiledge we haue aboue all other creatures by this brotherhood. For the first, he became our brother by this, that the eternal word of God did assume & take vpon himself our flesh, Ioh. 1.1.2. that we might be his brethren. For as to be a Mediator to God for vs he must haue a diuine humanitie, and an humane diuinitie: so to make vs brethren that we might haue his spirit, could not be but by taking our flesh. Betweene God and man euer since our first fall there hath bin enmity, such and so great as none can see him and liue: for Exod. 24.17. it is said, that the sight of the glorie of the Lord, euen in the mountaine of Sinai, was like a consu­ming fire:Esa. 33.14. and as the Prophet Esay speaketh, Who shall dwell with euerlasting fire? This fire therefore must bee quenched, and an entrance must be made for vs to the mount of God, which is onely in Christ our elder brother: howbeit we are become his brethren, not by incarnation, nor by his humane na­ture, for then the reprobate should bee his brethren as well as wee, for hee partaketh of their flesh as well as of ours. [Page 349]But as this brother-hood commeth by the flesh in some respect, so principallie by being mystically engrafted naturally into his bodie, so as we are one flesh with him, euen like man and wife,Ephes. 5.30. who are so tearmed and called in respect of a speciall and sancti­fied vnion and fellowship that is betweene them, otherwise all men and all women are one flesh. So then our brother-hood with Christ commeth not by anie grosse coalition or mixture of our natures, but by spirituall regeneration: as the Apostle to the He­brewes said: He that sanctifieth, and they that are sanctified,Heb. 2.11. are all one: so that we are his brethren, not by his flesh simply, but because wee are sanctified by his flesh. Whereby we learne to reuerence and adore the infinite and euerlasting loue of God to­ward vs, that he would thrust as it were his Sonne out of heauen, that he might descend to draw vs thither, & that he must come downe in such basenesse to be clothed with our nakednesse, and to put on our infirmities.

For the second point, which is the priuiledge he hath being eldest: obserue, that the first begotten vnder the law had two priuiledges: first, he was the worthiest person: secondly, he had a double portion. As Ruben (Gen. 49.3.) the eldest of Iacobs sonnes should haue had, but that the dignitie of his person was translated to Iuda, and the priuiledge of his portion to Ephraim and Manasses. This likewise appeareth Deut. 21.17. where it is commanded, that the first borne of a mans strength shall haue a double portion, for it is his right. This then we must allow to Christ, who hath two titles giuen him: first, he is called the first begotten of all creatures, Col. 1.15. because he was before anie cerature, being from eternitie according to his diuinitie. Se­condlie, he is called the first begotten among the brethren, be­cause he was the first in mans nature that God loued, after the fall of Adam. Heere know, that Christ as he is the Sonne-man, is the naturall Sonne of God, not according to his humanitie, but as he is Christ-man: for though his humane nature was not ta­ken from God, yet as one person being man, licèt non ratione humanitatis, he is the Sonne of God, euen as Mary is said in the Scripture to be the mother of God, in respect of the vnion of his person. Another priuiledge further Christ hath, that hee as [Page 350]sonne of man hath receiued all power from God to iudge the world, Ioh. 5.22. The father hath committed all iudgement vnto the Sonne, not that his manhood alone shall iudge, but Christ God and man shall giue the iudgement: euen so wee praie and list vp our hands to the man Christ Iesus, not to his man-hood, non humanitati sed homini: for the humanitie separated from the diuine person of Christ is but a creature. Againe, Christ as our elder brother is the head of Angels, not as God only, but as man. Heereupon also it is, that he hath a name at which all knees shall bow, and this name is giuen him, so as he hath it not as God, for being God nothing could be giuen him,Phil. 2.13. so as he hath it not as God, for being God nothing could be giuen him, but hee hath it as man and God, for his bare humanity could not deserue this, neither yet to be gouernour of all the world.

Now for the third, which is, the priuiledge we haue by being his brethren, they are chieflie three. First, we are by this heires and fellow heires with him of all things in this life and in the life to come, as appeareth vers. 16.17. of this chapter. Secondlie, by this followeth, and from this commeth the soueraigntie we haue ouerall creatures: as 1. Cor. 3.22. Whether it be the world, or life, or death, all things are ours, for we are Christs, and Christ is Gods; and being vnder Gods wings, no man neither dareth, and though his stomacke bee neuer so good, yet hee hath not the strength to hurt vs, for the Lord will keepe vs as the apple of his cie. Thirdlie, by this, though the Angels be farre aboue vs in nature, yet we haue one of our nature better then they, that is, Christ; and through him they doe all become our ministers, Heb. 1.4.7. Christ is made more excellent then the Angels, and he maketh them but his messengers.

Now for the degrees wherby the Lord doth execute this his e­ternal purpose: for the first of them, which is calling, it is wrought by the holie Ghost as the principall cause, and by a double in­strument the holy Ghost vseth: first, the preaching of the law, whereby we are brought to a holie despaire of our selues by the sight of our owne corruption, that we may seeke for remedie in the profound sea of the Lords vnsearchable mercie. The second the preaching of the Gospell, whereby hee anointeth our eyes with the eye salue of the holie Ghost,Col. 2.13. that being dead in sinne, [Page 351]and not so much as dreaming of saluation, the sound of the Gos­pel doth awake vs that we may heare, that hearing we may liue. Hereupon it is said, that the Lord doth draw men and pull them vnto him, as Christ saith,Iohn 6.44. No man can come vnto me vnlesse the fa­ther draw him, that is, doth separate them from the cursed gene­ration of the world, and sets his inward seale vpon them, that is, his spirit, and brandeth them in the forehead with a visible marke of holinesse of life, that euery man may know them to be the Lords. Hereupon also it is said, that the Lord doth open the hart with the key of the Gospel, as Act. 16.14. he is said to open the heart of Lydia: and as Psal. 40.6. he boareth the eare, and softeneth the heart, and moisteneth it with his grace, that aboue all things a man shall esteeme of the pearle of the Gospell, and be brought chearefully to sell all he hath to buy such a iewell as shall bring him righteousnesse to saue his soule: so as this calling of the Lord is to this end, to manifest and to secure a man in his soule, that the Lord hath giuē him to Christ out of all the world.

Here may be obiected: are not all vniuersally called by grace? We answer; No: for first, all men are not called effectuallie: se­condly, some are not called at all. Some are called externallie by the Preachers mouth, and saluation is offered them by the ministerie of the word and sacraments, and the kingdom of God is come to their dores, and peace is shewed them, and the glory of Ierusalem is set before them:Math. 22.3. but yet we see of them that were bidden to the mariage, there were three sorts not effectually cal­led: first, they that being called carelesly refused to come, being possessed with the cares of this world, and with voluptuous li­uing: secondly, they that cruelly persecured the inuiters & mes­sengers of the Bridegroome, not onely refusing to come, being called, but disdaining to come, as scorning such cheare, and fa­ring euery day better themselues at home: thirdly, they that came hand ouer head, neuer looking to their feet before they entred into the Lords house, nor neuer changed their attire, but came without the wedding garment of a holy life. So wee reade that of the foure sorts of ground that receiue the word and the seed thereof,Mark. 4.4. one sort onely shall be saued; not that we must vn­derstand it as if of foure hearers there should be but one saued; [Page 352]for the Lord may haue mercy vpon a whole congregation to saue them: but three sorts of them filled with seuerall affections that vouchsafed to come and to stand before the Lord as hea­rers, were reprobate, that is, such as did not beautifie the profes­sion of the Gospell with a holy life. And truly of them that come and feed vpon the word and yet be reprobates, it is wonderfull to see how farre they goe euen in the right course; for first they may be enlightned generally in the knowledge of the truth, and may taste of the heauenly gift, yea and be partakers of the holy Ghost, Heb. 6.4.6. and yet may fall away, neuer to be renewe [...] by repentance. Secondly, they may haue faith (Luk. 8.13.) for a time not counterfeit, yet not truly sincere, for in the daie of trial they fall away like fruit from the tree with a blast of wind; yea they may take ioy in the word as Herod did,Mark. 6.20. who was glad to heare Iohn Baptist: and with Herod they may for a time do many things at the request of Gods Ministers, Mark. 16.20. And for outward reformation, swine we know may be washed: so may they leaue off and discontinue some grosse sins for a time, when Sathan being for a season cast out of them, doth not worke so forciblie in them: as Math. 12.34. the Pharises and Sadduces may for nouelties sake come to Iohns baptisme, and for a time speake good things when they are euill, and yet be but a gene­ration of vipers; yea they may wish with Balaam to die the death of the righteous,Num. 23.10. iustifying in their owne conscience the course of holinesse; and which is more, they may partake of all the graces of God sauing that one grace of sanctification, and yet they may seeme to bee sanctified, as Hebrews 10.29. they tread vnder foot the Sonne of God, and count the bloud of the new Testament an vnholy thing were with they were so san­ctified.

Now others there be that are not called at all, and these be of two sorts: either those to whom the Lord hath denied the ve­rie contemplation of the booke of nature, as children that die as soone as they be borne, who if they be elect, it is by a super­naturall power of the holy Ghost; if they be reprobate, it is iust in respect of their naturall filth and corruption that did cleaue so fast vnto their bones, for in that they die it proues they had fin­ned, [Page 353]and sinne proues there is a law, which law being broken bringeth death, for the wages of sinne is death.Rom. 6.23. The second sort is of them, who though they be called by the booke of heauen and earth, as the Gentiles were, Rom. 1.20. who do see the eter­nall power of God in the creation of the world and other his works, and liuing to a more vnderstanding age, are euen by the light of nature without all excuse; yet are they not inuited by the voice of the Gospell to rise from the dead, but die in their sinnes as the Canibales, Barbarians, and the Iewes since their Apostasie, to whom there pertaineth nothing but a fearefull ex­pectation of iudgement.

Heereof followeth and is to be obserued, that it is contrary to the scripture to thinke that it was the will of God from eternity that all should be saued, for then it was his will likewise that all should come to the knowledge of their saluation; for whom he hath ordained to the end, them hath hee also ordained to the meanes: whereas to the reprobate, the sound of the word if they doe heare it, is but as the noise of bels confusedly iarring in their eares, and yet many there be that neuer heard it. Why, but it is said, 1. Tim. 2.4. that it is the will of God all should be saued. True, all men, not euery singular particular man, but of euery singular condition of men some, not all of all kinds, but of all kinds some: according to that speech of the Euangelist,Mat. 4.23. Christ healed euery disease in Iury, that is, euery kind of disease, not eue­rie particular disease. Now if all men come not to the knowledge of the truth of God, either it is done by the wil of God, or against his will: to say that it is against his will were impious and blas­phemous, for this were to hold that something could offer vio­lence to the will of God, and as if he might not otherwise haue purposed, which must be far from a Christian heart to imagine. If then this be done with his will, then it followeth that his will is changeable if hee once meant to saue them, for wee see some euen like dogges readie to rend them in peeces that offer them the pearle of the word, whom if the Lord had purposed to saue,Mat. 7.6. they should not continue persecutors of the truth, as Paul saith of himselfe, 1. Timoth. 1.12.13. It pleased Christ Iesus to put me in his seruice, being before a blasphemer, a persecuter, [Page 354]an oppressor, and I was receiued to mercy. And where it is said, 1. Iohn 2.2. that Christ is the reconciliation for the sinnes of the whole world, it is to be vnderstood for the sinnes of all sorts and degrees of men gathered out of all the parts of the world: and this Christ himselfe interpreteth Ioh. 17.9. when he said, Father I pray not for the world: and vndoubtedly he will neuer saue them he neuer praied for; for whom he excluded from his praier, them he neuer meant should haue benefit by his death: nay hee had beene bound in duty to haue praied for all, if all had been elected to saluation. Now if it be asked why men are damned, the an­swer is easie; It is for their sinne: howbeit it was purposed in the Lords vncontrolable decree, that they should be damned before they euer sinned; and being corrupt in themselues, the Lord hardneth them, either by withdrawing the meanes, or the pow­er of the meanes: the first by ignorance: the second, by deny­ing them vnderstanding hearts. So as if it be demanded why the Lord hardned any; it is because he found him corrupt in Adam: if why hee damneth any, it is because he found him a sinner in himselfe.

2 Whom he calleth he iustifieth: that is, doth absolutely pardon him all his sinne, and absolutely impute vnto him all his Sonnes righteousnesse, that as Christ for vs was made sinne, so wee in Christ might bee made righteous: so as iustification is the translation and remouing of our sinne to Christ, and the tran­slation and remouing of his righteousnesse to vs. To our sinne hee opposeth his obedience, to the punishment of our sinne hee opposeth his satisfaction, otherwise he had not fully acquit­ted vs by fulfilling the law, vnlesse he had satisfied his Fathers wrath for our breach of the law in our corrupt birth. For if a man could now fulfill all the law of God, yet should hee not bee saued, because he was borne corrupt, and could not possibly sa­tisfie for that was past; and in performing the law afterward, he should doe nothing but his duty. But this is our comfort, that the Lord seeing our weaknesse hath in his loue passed by it, and seeing our thoughts to bee alwaies euill, taketh no account nor reckoning of vs; but were sembling the image of his Sonne, the Lord reckoneth with him, and striketh off our debts in set­ting [Page 355]them on his score, who hath paid the Lord his full due, e­uen to the vtmost farthing, being in his birth cleane, in his life holy, and in his death obedient.

3 In this life the Lord doth onely call vs and iustifie vs, so as no man need say, as Rom. 10.7. Who shall ascend into heauen? for that were to bring Christ from aboue; or, Who shall descend into the deepe? for that were to raise Christ from the dead: for so much vertue and power of Christ as is needfull for vs, wee taste of heere: but our glorifying is reserued and followeth in the life to come, hauing it heere only in spe and not in re, in hope but not in hand. This glorifying heere spoken of is meant, not that wee shall haue at the last day of our separation, when the world shutteth her doores vpon vs, but of that glory wee shall receiue at the day of iudgement; which is plaine and euident by that went before, vers. 21. namely that wee waite for the re­storing of the liberty of the sonnes of God, and for the free­dome from the bondage of corruption. Howbeit in the glorie of our separation, two things are to be obserued: first,Reu. 2 [...].4 [...]. that we shall be freed from all feares and teares, and shall haue sinne abo­lished: secondly, we shall enter into our Lords rest: but the glory of the last day is farre greater, and resteth in three things: first, in the resurrection and a waking of the body, when it shall be made conformable to the body of Christ, when it shall not liue by the soule only, nor be maintained by outward and externall instru­ments of bread & such like, but it shall liue as the body of Christ liueth, and be glorious like the Sunne, which shall then exceed it selfe in glory.Isay 65.17. 2. Pet. 3.13. Secondly, there shall be a new heauen and a new earth, and in this new heauen shall dwell the soules of the Saints of God, and all things else shall bee restored to their first ma­iesty. Thirdly, which is the greatest of all, we shall then haue the beholding of the very face of God, and there shall bee no markes set to keepe vs from the mount where the Lord dwel­eth,Reu. 21.12. as there was Exod. 19.12. but as Paul speaketh 1. Corinth. [...]3.12. we shall then see him face to face, and know him as wee [...]re knowen of him, and see him as God all in all; that is, [...]ee shall behold the glory of God not standing vpon the veile [Page 356]of the flesh of Christ, for then all mediation and intercession shall cease: and this is part of that Christ praied for a litle before his death, Iohn 17.24. that we might see that glory he had before the world was made, for then we shall see Christ-God and the whole Godhead immediately raigning, yet in Christ the Sonne of man and in vs, but so, as we shall no more leane and relie vp­on the praiers of Christ, for then he shall raigne no more as the Sonne of man in the midst of his enemies, for this gouernement shall cease, death which is the last enemy being then abolished, and he then shall raigne ouer them vanquished as God. How­beit the fruit and benefit of this his mediation shall indure for euer, and the subiection of his humane nature shall then more appeare, because of the glory of his Godhead which shall then be seene fully, euen such and the same as he had before eternitie: yet shall this saluation more increase the glory of his humanity, when we shall vnderstand and see it to bee personally vnited to the sonne of God, who with God the Father and the holy Ghost shall be all in all.

Now the fruition and possession of this glory shal worke three effects in vs: first, it shall breed in vs an infinite loue toward God: secondly, an infinite ioy in God: thirdly, an infinite praise to God. Infinitely shall we loue him that hath aduanced as to such honour as is endles, and to such fellowship as is matchlesse; our hearts shall be filled with ioy, & yet not able to comprehend or expresse it,Mat. 25.23. therefore it is said, Enter thou into thy masters ioy, for this ioy is too great to enter into thee: and besides the ioy we shall haue in our owne saluation, we shall conceiue as great ioie for the saluation of others, which is called ioy celestiall: and we shall haue yet more ioy then before, to see the Godhead so glo­rious, the Lambe aduanced in our flesh, and to be one person with God. And this is aboue all ioies, because we shal loue Christ far aboue our selues, for the zeale of Gods glory shall euen eat vs vp, and it shall be so great in vs, as it cannot be so great for our owne saluation: and then out of this loue and ioy, as out of two fountaines ioyned in one, shall spring and arise such continuall praise to God for this glory, that we shal vncessantly sing to God in the Temple, which is God himselfe, so as we shall praise God [Page 357]in God, and this shall be as the Prophet Esay saith, from new Moone to new Moone, and from Sabbath to Sabbath, that is, for euer: for this loue of God is from eternitie in respect of our pre­destination, and to eternitie in respect of our glorification: and this is that we sigh and grone for, and for which while wee are in the flesh absent from God, wee continually pray for.

THe Apostle before set downe, that God the Fa­ther by his eternall purpose hath foreacknow­ledged vs, and foreloued vs with an euerlasting loue in his Sonne, and not vs onely, but all those that to the end of the world shall loue him; and manifest and shew foorth this their loue by a sin­cere worship and religious care to keepe his commandements: and how that the Lord as he hath ordained vs and them to the same glory, so at the fulnesse of time by the dispensation of his wisdome, by his spirit he doth call them by the instrument of his word, by the same loue doth iustifie vs in his Sonne, and will glo­risie vs with himselfe. Now he being ouercome with the thought and meditation of these things, breaketh foorth into a woonder and admiration: that seeing it is thus, that the Lord hath taken it vpon him neuer to leaue vs, till he hath aduanced vs to heauenly places, euen the seat of the Lord Iesus, what shall we say? The an­swer [Page 358]is giuen with the question: this we must say, that since he is our God, as appeareth by that which went before, then is it impossible, (wee being thus backed, and hauing the Lord our bulwarke) that any creature can bee of that force, or be so against vs, no not the diuell in hell with all his power can hinder vs from the fruition of this glorie. In the other words; who spared not his Sonne, &c. there is a further consolation set downe vnto vs, to make the heape of comfort greater: that since the Lord gaue as it were iudgement against his owne Son, and set him foorth to a shamefull death for vs, and this when we were his enemies, and strangers from the life of God, how can it bee he should now denie vs any thing to further our salua­tion, being made friends with him, and reconciled to him thorow his Sonne?

This doctrine needeth rather deepe meditation, then large explication: for who doth not assume to himselfe sufficiently to vnderstand it, being but thus much in effect: that since God in his euerlasting purpose hath thus manifested his glorie and mer­cie, and hath ordained the end, which is his glorie in our salua­tion: and to bring it that it may come to this end, hath subordi­nated and set downe certaine causes, as calling and iustifying, it is impossible any thing should hinder our saluation?

If God he on our side. Heereupon wee must not thinke, that if God be on our side we shall haue no enemies: for because God loueth vs therefore we haue the more enemies, and therefore wee are persecuted and subiect to the hatred of the world: as Christ himselfe expresseth, Ioh. 17.14. The world hateth them, because (saith he) they are like me. So as in this place the Apostle doth not meane, that we should expect any immunitie and exempti­on on from the e [...]mitie and malice of men, but that wee hauing this heauenly securitie and assured certaintie of the Lords prote­ction, neither Angell, nor man, nor diuell, nor torment shall be able to ouer come vs. For this is that Paul speaketh of: All things are by Christ, Col. 1.16. through Christ, and for Christ, that is, all things are created by him, all things are preserued through [...] ▪ & main­tained for his glorie: so that our saluation being alwaies ioyned with his glorie, neither shall men breath, nor the diuell rage, [Page 359]but to glorifie Christ; which glorie of his is greatest in our salua­tion. We therefore in a spirituall confidence of the Lords loue, do challenge all men, and all things that euer were created, that what violence soeuer they offer vs, or what punishment soeuer they inflict vpon vs, it is so farre from presting vs downe, as it maketh vs spread higher, and furthereth our saluation: for God is with vs, and while the bridegroome is with vs, wee cannot mourne. The euill they can doe, is but with the dragon to fight with vs; and as the enemies of God to persecute vs, and though they be led to do this by the malice of their harts, yet they serue but as the Lords rods to chastise vs, and as Apothecaries to make drugs to cure our infirmities; but so, as they cannot put in one dramme more then the Lord knoweth of, for he hath the tempering of the cup, as it is said of Salomon, The Lord weigheth the enterprises of men, and their actions are in his hands; and the woorst they can doe vs, is but this, to shorten our daies, by that meanes to hasten our ioyes. Hereupon we are to gather, and to lay vp this comfort, that if the course of nature should be altered, yet euen in this confusion of nature, if we call vpon the Lord, his eare is readie to heare, and his hand to helpe vs; nay, if there be any speciall iudgement and vengeance deter­mined against a citie or a people, the presence of the Lords chil­dren doth euen binde his hands, that he can doe nothing while they be there: as Genes. 19.16. till Lot was snatched out of So­dome the fire could not fall from heauen to destroy it. So that if heauen and earth conspire against vs, if sea and sand should imagine vs mischiefe, if the Princes of the world should set their armies against vs, and like grashoppers in multitude should lie waiting for our liues, if the sorrowes of death, and the pangs of hell should compasse vs, yet this is our shade and comfort, that we liue vnder the wings of the Almightie; and that wee are to the Lord as precious as the tenderest part of his eie: and he that commeth so neare him, the breath of his mouth shall confume him: and in the middest of all these calamities, wee shall stand like mount Sion, and shall feare no more then the heauens were affraid,Psal. 125.1. Psal. 91.11. (Gen. 11.4.) when Nimrod and his companie would haue built vp a tower vnto them. For the Lord hath giuen his [Page 360]Angels charge ouer vs, and not a haire of our head shall fall without his prouidence; but as the wicked haue many waies to hurt vs, so hath the Lord farre more meanes to helpe vs.

Who spared not his owne Sonne.

This is another consolation ministred vnto vs, to stay vs from fainting in afflictions; that if God hath giuen vs his Sonne when wee were his enemies, then much more now being reconciled vnto him, will he giue vs with his Sonne all things else.

In this consider two parts: first, what it is that is said heere: God deliuered vp his Sonne to death: secondly, that if hee giue him, hee will giue all things else. In the first consider two parts: first, the person of him that was giuen vp: it was his owne Son: secondly, who the persons be for whom hee is giuen vp: name­ly, for all the faithfull.

In the first, which is the person of him was giuen vp to death, doth appeare the wonderfull loue of God, that would vouch­safe to bestow vpon vs rebels and runnagates, no woorse thing then his owne Sonne. Great was the loue of Abraham toward God,Gen. 22.8. that so commaunded his naturall affections, as to offer vp his sonne Isaac at the Lords commaundement vnto death, ha­uing but one sonne, and he giuen him by a speciall fauor to com­fort his age, and him whom he loued, being vertuous and reli­gious, when he had no hope to haue any more sonnes, and this being the sonne of the promise, in whom both himselfe and the whole world should be saued; that this child should not bee ba­nished from him, but put to death and killed, not before his face, but with his owne hand, this was a great loue for flesh and bloud to fall into. But yet farre greater is the loue of God to­ward vs, who louing Christ a thousand times more then Abra­ham could loue Isaac, Ioh. 3.15. because betweene heauenly and earthlie things there is no comparison, that God should deliuer him vp, not to the whip, but to the gibber; not by commandement as Abraham did, but of his meere and voluntarie loue and mo­tion; not into the hands of them that sorrowed to see him affli­cted, but into the hands of butchers, that cared not how cruelly they dealt with him; and this not for his friends as Abraham did, for he was called the friend of God; but for traitors that [Page 361]would haue pulled the Lord foorth of his owne seate; and not to death onely, as Abraham did his sonne, who by the losse of his life should presently haue gained heauen, but to a most cur­sed death and detestable; and this to bee performed not in a mountaine or secret place, where there should be sew beholders, as Abrahams was to haue beene done, but euen before the face of all the Iewes, to hang as a most odious and notorious sinner, to suffer his accusation to bee no lesse then for blasphemie, to haue him so debased as to haue Barrabas, who for an insurrecti­on and murther was cast into prison,Lu. 23.18.19. Mat. 27.22. in the choice of the people preferred before him, who not onely was condemned by Pilate, prosecuted by the malice of the Iewes, conuinced by false testi­monies, scorned at by them that bad him helpe himselfe when he was in such extremitie as hee could scarce speake, but that e­uen God his Father should arraigne him in heauen, hauing all the sins of the world cast vpon him, that pressed him at one time to the highest and lowest part of hell. Whereupon consider, that for the sinnes in our person all the horrors of hell did compasse him, and all the torments of the damned did seize vpon him,Reu. 19.15. and God for the time accounted him his enemie, and brought him to that exigent and extremitie, as he was forced to crie, Fa­ther, why hast thou forsaken me? for if he had not bin the Sonne of God, it had bin impossible to haue sustained or endured it; and yet being the Son of God, he was driuen so low, as an Angel was faine to be dispatched from heauen to comfort him; and all this to befall him, who in himselfe was not in any one particular sin­full, being cleane by birth, and holy by conuersation. True it is, the high Priest was angrie with him because he tooke him as an offender in his owne person, but God was angrie with him, as esteeming him a sinner in our person, that he which had not de­serued being smitten, wee that had deserued might escape. And this doth set foorth the loue of God, the fulnesse of it and the depth of it being not to be comprehended of all the hearts of men ioyned in one, though euery one of them were wiser then Salomon, but is onely to be reuerenced and adored of all.

Further, in this deliuering vp of the Sonne of God to death, we may obserue a reconciliation of two extremes; infinit iustice, [Page 362]and infinite mercy, both which the Lord performed in this acti­on. Infinite iustice, in that the Lord will be paid all his debt; for rather then he will be vnsatisfied, the bloud of Christ shall paie all: for what dishonour had it beene for the King of heauen to haue suffered the Serpent to haue so insulted vpon his Maiestie, and wretched man to haue so rebelliously defaced his image, and so presumptuously charged him with malice and enuie, & yet to haue set him scotfree? If the Lord had borne these indignities at our hands, it had too much blemished the power of his iustice; and therfore he could take no lesse satisfaction then a sacrifice of bloud: and that this bloud must issue & streame out of the veines of the hart of Christ, hath shewed him to haue set an infinite price & valuation vpon his iustice; yet hath the Lord withal heerein set foorth his most perfect, infinite, and endlesse mercy, that though he would not forgiue the debt, yet he paid himselfe, for God did suffer: and this is such a thing, as no mortall man in the same action is able to shew forth. We reade of one Zaledicus king of the Locrenses, that went about such a matter; who making a law, that who so defloured a woman should lose both his eies, it fell out his owne sonne was the first that brake it: whereupon the king would haue had the law executed vpon him, prefer­ing the loue of iustice before the loue of nature; but what by the obtestation and intreatie of his nobles instant vpon him, and what through feare of tumult and insurrection threatned if he would not dispence with the law in this yoong Prince, who was of great expectation for his towardlinesse, and in great fa­uour with the people for his vertue: at last the king resolued to satisfie the law, and yet to shew mercy to his sonne; and therefore whereas the law was, that such an offendour should lose both his eies, he caused one of his sons to be put out and one of his owne, shewing mercy in putting out one of his owne, and iustice in putting out one of his sonnes; but this was not perfect, for then in mercy hee should haue put out both his owne eies, or in iustice both his sonnes. And no maruell, for how can flesh and bloud imagine to reach the wisedome of God, when our vn­derstandings are but as the stubble carried to and fro with the winde, and we our selues but as dust & ashes, that cannot reach [Page 363]the depth and dignitie of so glorious a Prince?

Now for the second point, for whom this Sonne of God was giuen vp: it is said, for all, that is, for all beleeuers, for so Christ expounds himself, Ioh. 17.20. And therfore execrable is the opi­nion of Andreas a Lutheran, who holds that God deliuered vp his Son for an vniuersall saluation, meaning thereby to saue all, if all will be saued; for they that will not beleeue (saith he) con­demne themselues. But we say, the purpose of God was not that Christ should die effectually for all: for first, he neuer died for those he neuer prayed for: and Iohn 17.9. he prayed not for the world. Secondly, if Gods purpose had bin to haue giuen him to death for all without exception, then how is it that some are al­ready damned, & others haue no faith and shal be damned here after? either his purpose being to saue them is frustrate and void, or else God cannot do it, and so something should resist the po­wer of God, which is blasphemie to thinke. If God had such a purpose, and after seeing the incredulitie of man, he should change his minde, then the execution of his will should depend vpon the incertaintie and instabilitie of the euen, which doth derogate much from the al sufficiencie of God; and therefore we say that hee was crucified for none but for such as haue their garments dipped in the bloud of the Lambe, but for such as haue their faith burning like a lampe, but for such whose workes proceed from an vndefiled heart, and whose praiers through Christ his helpe ascend to the euerliuing God.

Further, consider in these words, He deliuered him vp to death: that this very phrase and maner of speech is attributed to Iudas, who is called Traditor, a deliuerer vp, or a traitor. How shall we then determine of this? Shall we challenge God to be euill be­cause he deliuered him vp? or excuse Iudas because he executeth that which God had purposed? God forbid; for neither is God to be accused that Iudas wrought with him in the same action, nor Iudas to bee excused for deliuering him vp according to Gods purpose. Your wicked hands (saith Peter, Act. 2.23.) haue crucified him whom God in his determinate counsell had deliuered vp. Why then shall Iudas be blamed being but the instrument: Because as Iudas did it, it was most wicked, he doing it by the [Page 364]instigation of the diuell, his heart being possessed with coue­tousnesse and blinded with infidelitie, yet was it good in re­spect of the end whereto God had ordaine it, though as it proceeded from his poisoned heart, it was most execrable: for alwaies the action of the instrument beareth the name, or is denominated from the affection of the instrument: and therefore Iudas betraying his Master for thirtie peeces of siluer, it was a most damnable sinne in him, and the turning of it to the saluation of the faithfull was onely the worke of God. It may be said, God did appoint Iudas to doe it, for nothing is done but by his appointment, how then can Iudas be blamed? We answer this by a double comparison or similitude; the soule giueth po­wer to a lame limme or member of the bodie, to mooue and to stirre, yet may not the power of the soule be blamed for the lame­nesse of the limme; for the lamenesse thereof doth not enter in­to the soule, neither proceedeth from the soule, but from the bodie, though the soule be the cause of the motion. Euen so the Lord moued Iudas to the action, but the imperfection and sinne in the action proceeded not from the Lord, but from the diuell that had corrupted his heart. And no more then the brightnesse and heate of the Sunne can be said to be the cause of the stench of the ca [...]kas, or the corruption thereof can reach to defile the Sunne: no more can the holinesse of God excuse in any action the wickednesse of man, or the wickednesse of man defile his ho­linesse. The incestuous wickednesse of Absolon, the mischieuous purpose of Achitophel, 1. Sa. 16.21.22. Gen. 37.27. the hatred of Iosephs brethren, and the malice of the Iewes in the apprehension and death of Christ, were wicked and euill in themselues, though God turned their ends contrarie to that they were intended.

For the last point, If he giue him, he will with him giue all things: obserue that no man can partake of the benefites of Christ, but first hee must partake of Christ himselfe; and therefore they that holde wee doe in the Sacrament of the Supper one­lie partake of the benefits of Christ his death, and not of Christ himselfe, doe grossely offend: for wee doe eate spiritually the verie bodie, and doe drinke the very bloud of Christ, and by this wee are made partakers of his soule, and by consequent [Page 365]of his humanity, and by this of his diuinity, for they are neuer separated, and by this of Christ God and man, and by conse­quent of all his benefits: for these benefites be like an &c. in the end of a sentence, that implieth a necessary addition of many things not expressed, and yet must needs be vnderstood as de­pending vpon the former. So that if we haue Christ, he com­meth not naked nor alone, but he bringeth all he hath with him; his puritie, his obedience, his sacrifice, his power and whatsoe­uer else may make a Christian man perfect.

Secondly, obserue hence, that no man can partake of Christ, but with him he must likewise partake of all his benefites: an­swerable to that speech of the Euangelist:Mat. 6.33. When we haue the kingdome of God, other things shall be added: for saluation ne­uer commeth alone. And therefore damnable is that opinion: that a man may eat Christ really and indeed, and yet not partake of his benefits, because he doth not eat him effectually: for this should argue there is no life in the flesh of Christ: contrary to that Ioh. 6.54. He that eateth of the flesh of the sonne of man, must needes haue life.

Thirdly, obserue hence, that all is gift and no merit, and a gift purposed of God to be bestowed before euer we deserued any thing: for though we in dutie must labour in the course of mor­tification, yet in vaine doe we wash our selues, thinking to be accepted for our cleanlinesse: for it is God that giueth the be­ginning in his Ioue, and the increase in his spirit, and the end and perfection in his Sonne. And therefore he that leaneth to him­selfe shall surely fall: for if flesh be thy arme, and thine owne works the ladder whereby thou thinkest to clime to heauen, when thou art passed the ground, then shall the rounds breake, and thy fall shall be to thy confusion: for in the gift of Christ a­lone we are beloued.

The Apostle hath before proued, that if any thing should make vs tremble and stand in feare of damnation, it should bee one of these two: first, either the sinfull imperfection of our na­ture: or secondly, the ineuitable necessity of affliction. Now that we being in Christ, the remainder and relikes of that corruption which we shall onely shake off in death, cannot make vs subject to the curse of God, he hath proued from the first to the seuen­teenth verse going before. Secondly, that the rod of affliction resting on our backs, is no argument of the wrathful face of God, but onely the chastisement of a Father, he proued from the 17. to the end of the 32. vers. Hauing proued these two points, he now maketh a most comfortable conclusion, demanding a que­stion by way of a challenge, and doth most confidently himselfe answer it. Who can lay any thing to our charge? If Sathan shall accuse the brethren,Zach. 3.2. whom the Lord notwithstanding will re­proue, yet who dare condemne and giue sentence against vs, since Christ for our sakes is dead? secondly, is risen: thirdly, sitteth at the right hand of the Father: fourthly, and maketh in­tercession for vs.

First, for his death, how this saueth vs from damnation: it is two waies: first, in respect of the grieuousnesse of his death: se­condly, in respect of the worthinesse of his person, that did su­staine and indure it. The grieuousnesse of it resteth in these two: first, that visibly he was nailed to the crosse, and there was a se­paration of soule and body: secondly, that inuisibly the markes of the wrath of God were vpon his soule, he suffering for a time so may torments of hell, as euer all the damned shall doe. The worthinesse of his person appeareth in this, that he was the Son of God by eternall generation, who for his obedience and hum­bling of himselfe in the shape of a seruant to so cursed a death, might worthily haue merited the saluation of a thousand worlds. So that as death came in by sinne, which stingeth a man to damnation, and whereby the diuell raigned ouer all: so by the death of the sonne of God was death ouercome, sinne abo­lished and the diuell vanquished; and as by sinne came in death, so by death went out sinne. Hereupon we beholding Christ cru­cified by a liuely faith,1. Cor. 15.21. wee shall be freed from the impoysoned [Page 367]bitings of the old serpent, euen as the Israelites were healed of their wounds and stings,Ioh. 3.14. Num. 21.9. by looking on the brasen serpent in the wildernesse.

For the second, which is Christ his resurrection: we haue this comfort, that no sinne is vnsatisfied or vnexpiated, since he is de­liuered from the power of darknesse and of death vnder which he was kept, and still should haue beene kept vntill all our debts had beene paied to the vtmost farthing. Heeeupon we beleeue, that Christ caried all our sinnes with him into the graue: but what became of them afterward, we know not, nor need not to inquire, for he rose without them. And this was represented in the scape-goat, (Leuit. 16.21.) who hauing all the sinnes of the people laid vpon him, was sent into an vninhabitable place, where he was neuer heard of againe, set downe to be in the wil­dernesse, by the hand of a man appointed.

For the third consider two things: first, what is meant by his sitting at the right hand of his Father: secondly, what benefites we reape by his sitting there. For the first, vnderstand it is a translated or borrowed speech: for can we thinke that God hath a hand, whose power is diffused through all creatures? and being an infinite spirit hath no definite place. And as heere Christ is said to be sitting, so else where he is said to be standing: as Act. 7.56. Stephen saw the Sonne of man standing at the right hand of God. In which there is also a borrowed speech: for we must not thinke he either fitteth or standeth at a certaine place: but the phrase is fetched from the custome of great Princes, who vse to set them on their right hand, whom they meane to make their equals, as Gen. 41.40. Ioseph was set at the right hand of Pha­raoh being made ruler ouer all Egypt: and 1. King. 2.19. Salo­som set Bathsheba his mother on the right hand: so is it said by Dauid in the Psalmes, the Queene fitteth on the right hand of the King. So as the meaning is,Psal. 45. [...]. that Christ Iesus hath receiued from God the copartnership of soueraigne authority ouer all natures whatsoeuer, and as he is man, being also the Sonne of [...]d and our elder brother, is aduanced ouer all, and hath recei­ved a name aboue all: so as now the Father ruleth nothing but [...] the person of his Sonne. Secondly vnderstand, that this sit­ting [Page 368]at Gods right hand, though it was due to his humane na­ture and flesh from the moment of his conception and vniting the flesh to his diuine nature, yet it is properly assigned to him after his resurrection, or rather after his ascension. For hauing in the forme of a seruant performed all obedience, then did the Fa­ther crowne his obedience with this excellent glory, and then was this soueraignty bestowed on him. Which must teach vs much more patiently to wait vpon the Lord, and not to expect our reward before we set forth, or while we be running: but when our race is finished, and that wee haue borne the heat of the day, and haue fought a good fight in the Lord. Thirdly, for this his sitting, that is, the receiuing of his absolute authority, though Christ as God neuer receiued it being equall to God, much lesse after his ascension, yet after his ascension he was in some sort aduanced in his diuine nature: for as the Scripture saith: The Sonne of God descended: meaning thereby, abased him­selfe,Rom. 10.7. and his glorie did not so fully appeare, being hidden in the cloud of his infirme flesh; yet as the Apostle saith, by his rising and ascending was he mightily declared to be the sonne of God; and by that was more manifested to be so,Rom. 1.4. then he was vpon the earth. This also he sheweth himselfe, Iob. 17.24. when he praied to be glorified with the same glory he had with his Father from the beginnig; not that it should then be bestowed vpon him, but then miraculoussy declared to haue had it from eternitie. Howbeit this his sitting heere spoken of, is properly meant to be exalted in his flesh, because this authority is giuen him as Medi­ator. And in this respect Christ may bee said to be greater then himselfe, and lesse then himselfe; because his flesh is beneath his diuinity, and his Godhead farre aboue his humanity. And by this power giuen him he is glorified in the Godhead, in the ma­nifestation of it in the flesh, by abolishing all his infirmities, and replenishing his flesh with all maner of graces,Colos. 2.8. as it is said, l [...] him dwelt the fulnesse of the Godhead.

Concerning the second point: namely, what fruits come t [...] vs by this his sitting at Gods right hand, they are principally three: first, we learne by this, that he doth inrich his Church ge­nerally, and euery member particularly, with so many graces [...] [Page 369]the holy Ghost as shall be necessary to the glory of the head, the edification of the whole body, and the saluation of euery parti­cular member, according as it is set downe Eph. 5.26.27. that this Church might be without spot or wrinkle, and without blame. Secondly, by this his presence with God he doth defend and protect his Church from all enemies whatsoeuer, so as the gates of hell shall not preuaile against it. And this is our comfort, that since all power is giuen him, he that hath felt our infirmities hath the tempering of the cup of our afflictions, which we may bold­lie drinke of, and not refuse it no more then he did the bitter cup his Father gaue to him; and assure our selues that no tyrants hand can touch vs further then he permits him, which shall ne­uer be aboue our strength, for Christ hath power enough to per­forme it, and God hath will enough to doe it. And since while he was in his humanity on earth the diuell could not enter into a heard of swine without his licence and permission, Math. 8.32. and that as it is said in the Reu. 5.3. he doth so seale the doore as none can enter in vnles he open it: what shall we thinke he will doe now, being in his glory and at his Fathers elbow? And while he was in the flesh, being able by the word of his mouth to stay the raging of the sea, Mat. 8.26. much more now can he and will he represse the rage and fury of our persecutors when it please him. Thirdly, he shall sit at the right hand of the father vntill all his children be fully glorified and his enemies destroied, which are of two sorts: first, such as are to be abolished, as death: se­condly, or such as perfectly are to be vanquished, and yet per­petually to be tormented, as the diuel and the damned spirits, for to them shall it be a day of horror and of howling.

Now for the fourth, which is his intercession or his making re­quest for vs, consider two things: first, what is meant in that he is said to make petition for vs: secondly, what benefits redound and arise to vs by these his requests for vs. For the first, that he is said to pray for vs, it is the exaltation and aduancement of Christ Iesus in the office of his eternall priest-hood, whereof there were two parts: the one to expiate or offer sacrifice for sinne: the o­ther to pray for the people. Now Christ was such a Priest, as the power of his sacrifice continueth for euer, and no more sacrifice [Page 370]is to be offered vp, as it is said Heb. 10.12. this man (meaning Christ) after he had once offered one sacrifice for sinne, sitteth for euer at the right hand of God. Howbeit the second duty of his Priest-hood, which is to pray for vs, remaineth still, but after an other maner; not as he did vpon the earth, when he prostra­ted himselfe to the ground, and lifted vp his eies to heauen with trembling of heart and anguish of minde, offering vp praiers, as Heb. 5.7. with strong cries and teares vnto God, being himselfe then but as a seruant to his Father: but he exerciseth this office now not by any submission of gesture, but by representing and setting before the eyes of his Father his sacrifice fresh and blee­ding, which turneth his Fathers countenance from our indigni­ties and misdeeds to looke vpon himselfe, as Heb. 9.24. He is en­tred into heauen to appeare now in the sight of God for vs, stan­ding there to be beholden.

For the second, namely what benefits we haue by this his in­tercession; and they are three: first, by this he fulfilleth all the types and figures of the law, that heereby he might fully declare vnto vs that he is the euerlasting Priest, prefigured by them that were vnder the law, as Heb. 10.19. hee is said to enter into the sanctuary of heauenly places: that as (Exod. 39.7.) Aron had pretious stones, in which the names of the children of Israel were written, six in euery stone, and twelne in his breast, in euery one of them a tribe, that hee might remember them to God in his praiers; so Christ bearing in his breast our selues as precious stones, is thereby put in minde to remember vs to his Father; & though our fathers hauing the veile before them, were forbid­den to enter into the holiest; yet wee through the veile of the flesh of Christ (Heb. 10.20.) are permitted to come boldly to the face of the most high and holy God. The second benefit is, that all our praiers be sanctified, and doe ascend to the seat of God through his petitions, that is, through his appearing before his Father they shal be heard of his Father. Hereupon Paul faith, Rom. 5.2. By him we haue accesse to the throne of grace to offer vp the sweet sacrifices of our selues by Christ, who hath made the way for vs; let vs therefore approch vnto him with confi­dence: and this is that spoken of in the Reu. 8.3. the Saints poure [Page 371]forth their incense, that is, their praiers, which is giuen to Christ hauing a golden censor, that he should put a new incense vpon them vpon the golden altar, which is himselfe, that they might haue a gracious sauor, and a sweet smell in the nostrils of his Fa­ther. The third benefit of this his intercession, is that which we shall neuer fully feele nor perceiue till his last praier be granted he made Ioh. 17.21. that we might be one in God and himselfe, that is, when we shall haue a full contemplation of the maiestie of God.

Lastly obserue, that Christ shall make this intercession for the Saints till all his enemies be ouercome, and all his children arrai­ed in stately and royall garments, and then shall his praiers cease: for why should he pray any longer when his praier is granted? but by this we may see, that saluation of soules is no such easie matter as the world imagineth, since it requireth this continuall exercise of the Sonne of God to make request for vs: and if Christ in loue and compassion doe it for vs, much more ought we to doe it for our selues.

THE Apostle vpon the heauenly and Christian security set downe in the premises, inferreth and brings in a most constant and comfortable resolution vpon a stout magnanimity and spi­rituall courage by him conceiued, that is, that it [Page 372]is impossible any thing should make vs fall from the fauour of God which is in Christ. The reason is this; in those things where­in wee are more then conquerers, wee cannot be remoued from Gods fauour; but in these seuen things heere reckned vp, tribu­lation, &c. all which are as needles in the flesh, and wherein hee comprehendeth all other, these being the worst, wee are more then conquerers: therefore neither anguish, famine, &c. can se­parate vs from the loue of God. As if he should say, howeuer it be that men call not in question Gods loue while they liue in peace and enioy the pleasures of this life, yet let vs see how far aduersi­tie may throw and deiect a man from this comfortable security; that since Christ sits at the right hand of his father, and there shal sit till all his children be fully glorified, let vs take the greatest ex­tremities that can light vpon the flesh: Tribulations, that is, any kind of outward trouble: or anguish, that is, such inward perple­xity or distresse in soule that we are at our wits end, like Lot, Gen. 19.8. that must either giue forth his daughters or the Angels to the filthy Sodomites: or persecution by famine, that is able to breake a brazen wall, it breeds such rage in the bones: or naked­nesse, that is, that wee bee so impouerished or beggered for the truths sake, as we haue nothing to couer, nor wherein to hide vs: or the sword, which is most ghastly for the quicke dispatch it will make: all which ioyned together, may be reckoned vp for the continuall portion of the church of God, both before Christ and after:1. Pet. 4.17. for we need not suppose or imagine that this may come, since it is so written Psal. 44.22. that men doe nothing but offer vp the godly euery day; and the wicked make no more account of them but euen as sheepe to the slaughter. And since the com­ming of Christ the triall must be the greater, as Saint Peter spea­keth, because the spirit is greater: so as now iudgement must be­gin at the house of God. But what is the issue and end of al this? we are in these extreame calamities more then conquerers, so far are we from fainting or falling: and the Lord in the middest of these shall either send vs miraculous deliuerance, as hee did to Daniel, Da. 6.22. when he stopped the mouth of the lion, that he could not hurt him: or else hee will so qualifie the miseries that shall beare vpon vs, with such extraordinary comfort, [Page 373]that we would not exchange our aduersitie to ensnare our con­sciences with conditions in seruing of God, and if the worst come that we be giuen vp to death, the heauens shall bee open to receiue vs, and the Angels shall be readie to carrie vs into the bosome of God,Luk. 16.22. and our enemies shall stand astonished to see the courage of our christian soule so willingly embracing death in which is life, and out of our bloud shall rise an hundred pro­fessors more: for the bloud of Martyrs is the seed of the church, when we our selues shall triumphantly ascend to the seate of the Almightie.

For the parts of the text, they be these: first, the Apostle set­teth downe a demaund by way of challenge, and therefore im­plieth a person in these words: Who shall, &c. as if he should saie, I giue the challenge to the stoutest champion what euer he be, whether he be the diuell that liueth in hell, or his eldest sonne, or all his sons that be on earth: otherwise if the person that should accept this challenge were not vnderstood, he should more pro­perly haue said: What shall separate vs, &c. Secondly, he inter­poseth and bringeth in a testimonie out of the 44. Psalme, to shew that he doth not put it by supposition, that these troubles may come, or may not come: but that of all other the church of God is not likely, but sure to sustaine them in the ineuitable necessity of Gods decree, as if we that be heires of the couenant were created for nothing else. Thirdly, hauing described the ne­cessitie of these miseries that shall befall the elect, the demand or question is most triumphantly answered, when he saith; In all these we are more them conquerors.

For the first, which is the demaund it selfe, it cannot be made plainer: onely in the words, To be separate from the loue of Christ, we must not vnderstand it actiuely but passiuely, not of the loue wherewith we loue Christ, but of that loue wherewith wee are beloued of God in Christ. For though our loue to Christ is so substantially rooted in our hearts, as that it is (Cant. 8.6.) strong as death which ouercometh all things, hard as the graue that swalloweth vp all things, like the flame of God, that whole flouds of water cannot quench; yea such as we will not depart with for any money, and such and so great, as it is true, that no­thing [Page 374]thing can separate vs from the loue of Christ: yet this is to be taken and vnderstood of the loue of Christ to vs, as appeareth by the end of the 37.Luk. 22.60. 2. Tim. 4.10. 2. Tim. 2.13. and 39. verses. So as if it were possible we should forget Christ, or renounce him as Peter did, or forsake him as Demas did, yet he cannot forget vs: for he is faithfull that hath promised.

2 For the second, which is the testimonie out of Psal. 44.22. that we that are Christians do as verily looke for these miseries, as we do for the rising of the Sunne, the Prophet setting it down as an absolute purpose of God not to bee preuented nor auor­ded, and not onely permitting it as a thing which may and may not come. In which words consider two points: first, what is the cause in Gods sight, why the world afflicteth the Church: secondly, in what grieuous sort it is afflicted.

1 For the first, the cause is set downe in these words: for they names sake: that is, because thou opposest thy selfe against An­richrist, and dost not fall downe nor bow to Baal, nor dost not fashion thy selfe after the world, in swallowing vp their iolities and delights. Wherein obserue, that true Christians are not on­ly subiect to common miseries, as those that beare the face of fleshly Adam, but to some peculiar calamities that neuer dis­quiet the wicked: and this onely as they beare the image of that heauenly Adam Christ Iesus, from which the world is exemp­ted; euen as the chaffe and the wheate, they both feele the flaile, but the chaffe is free from the milstone, from the fanne, and from the ouen: for of these onely doth the wheate taste: and happy is he that is ground fit for the Lords table; for though the chaffe feele not the bitternesse of the mill, nor the heare of the ouen: yet marke what becommeth of it,Hark. 9.50. it is like vnsauorie salt, good for nothing but to be cast foorth, and is either troden vnder feete, or caried away with the winde, and so vanisheth in the aire. Such is the case and estate of the wicked, for when they are separated as tares from the corne, either the Lord treads vpon them in his wrath, or burneth them in his displeasure, or bloweth them from his presence like the stubble.

2 Secondly obserue, where it is said, We are killed for thy names sake: that though God doth neuer chastise any man vniustly, [Page 375]because hee may haue occasion enough to afflict him for his owne corruption, whereby he may be humbled: yet heerein ap­peareth his infinite wisedome, that hee maketh the cause of our sufferings to be more honorable, bearing this title and super­scription, for the name of God, the puritie of religion, and be­cause we will not communicate with the world in their super­stitious deuotions. So as the Lord changeth the nature of the chastisement, and imputeth it as borne for none of our wicked­nesse, but for the glorious profession of the Gospell, the wic­ked not punishing in vs our sinnes, but Gods graces: for if we would partake with them in their lusts we might goe free: For if Balaam would curse the people, hee might soone rise to promotion, Numb. 22.37. and if Michaiah would please the king in his Prophesie hee need not befed with the bread of af­fliction, 1. King. 22.27. and if the three children would worship Nabuchadnezzars Image, they might easily escape the fornace: Dan. 3.12. but we must keepe our standing, and not shrinke a foor [...] from the foolishnesse of the Gospell, what stormes soeuer may arise: for it is no more then as if Christ should borrow our lines for a time to do him credit withall, which shall bee migh­tily rewarded.

3 Thirdly, in that it is said, killed for thy names sake, there ari­seth this consolation: that forasmuch as our suffrings are ioy­ned with Gods glorie, and are brought vpon vs for Gods glo­rie, we may be sure they shall haue a good issue, and shall end well: for as he tendreth his owne glorie, so will hee also tender vs. We thinke it strange, that the wicked haue such a swinge in their delights, and that wee hang downe our heads. Yea Danid complaineth, that seeing the prosperitie of the wicked he had almost in his haste accused God of partialitie: but Paul (2. Thes. Psal. 73.13. 1.5.6.) prooueth, that it is impossible (since we that are thus tos­sed and vexed as it were in the whirlepoole of sorrowes, are bet­ter then the world, and in higher account with God) but that there shall come a day, when rest shall be giuen to our soules, and vengeance powred into the bosomes of persecutors. For there cannot be a truth more certainly to be beleeued then this: that since we doe suffer at their hands who are woorse then our [Page 376]selues, it is a sure token that there shall come a reuelation of Gods iudgement, wherein the iron rod of the Lords wrath shall bruise them soule and bodie, when wee shall be caried vp, with S. Paul into the third heauen, and with Lazarus into Abra­hams bosome,2. Cor. 12.4. Luk. 16.23. and when the vengeance of the Lord shall pur­sue our enemies, driuing them from his presence and from the glorie of his power, 2. Thes. 1.9.

4 Fourthly, in that it is said: for thy names sake: obserue, that it is not the suffering of euery phanaticall or phantasticall spirit, that shall be taken for the Lords truth: for there may be such forci­ble illusions, as men may giue their bodies to the fire, or neckes to the halter for the supposed truth of Poperie, & then their suf­fering is as a seale set to a wrong instrument: but it must bee in a true zeale of a true cause; for the death doth not iustifie the cause to be good, but the cause iustifieth the death to be holie and re­ligious. For Paul (1. Tim. 1.13.) was a zealous persecutor when he was a blasphemer, and yet though the did God good seruice: but when God receiued him to mercie, then hee forsooke and disclaimed the righteousnesse of workes. So that if our suffe­rings be for God, we must lay our foundation onely in Christ cru­cified, harbouring and maintaining a pure conscience in an vn­defiled heart, not stained with hypocrisie, nor growing so hard as to be burned with a hot iron, 1. Tim. 4.2.

For the second point, which is the grieuousnesse of the affli­ction befals Gods Saints, it is to be considered two waies: first, their crueltie, that nothing will staie their hunger, nor stainch their malice, but bloud: for either we are killed; or daily haue death before our eies, the sight whereof oft [...]mes is more bit­ter then death it selfe. Secondly, the indignitie they offer vs, and the disgrace, not onely to slay vs, but to slay vs like beasts, to set foorth and expresse their exceeding rancor and malice to­ward vs.

Concerning the crueltie and indignitie hath beene vsed to­ward Gods [...]aints for the old Testament, let the Apostle to the Hebr. 11.36 speake, who teckoneth vp twelue seue all kindes and sorts of persecutions, wherewith the faithfull haue bene pur­sued, and yet were neuer dauned nor dismared, knowing they [Page 377]should receiue a better resurrection. And how they haue beene vsed since Christ his ascension, the stories of the ten persecutions in the Primitiue church do tel vs, that Christians were so odious as they were out of the protection of law, for not onely were lawes made against them, that publikely they should be tormen­ted, but euery priuat man might be a butcher to a Christian, and neuer come in danger nor question of law for shedding of bloud: yea there was such exquisite torments deuised for them by Sa­than as could not be greater, as that some should be couered with the skin of a beast, and then cast to a wolfe to be rent like a beast: some smothered with a little smoake proceeding from a continual soft fire: some scorched in the flame and powdred with falt and vinegar: some cast downe headlong from the toppe of mountaines: some hauing their flesh scrapt with shels, and many such like torments; so as though it may seeme Homo homini Deus, man to be to man a God, that is, a helper and defender where there is loue, yet in the difference of religion it prooueth Homo homini lupus, that man becommeth a destroier of man. Hereupon doth Christ (foreseeing the affections of tyrants, Mat. 10.16.) tell the Apostles in plaine termes, that he sent them as sheepe among wolues; and presently expounds himselfe, ver. 17. Beware of men, whose mouths be as open sepulchers to deuour vs, and who are in nothing so wily and watchfull, as in setting snares to intrap vs.

We are killed all the day Wherein obserue, that it is a porti­on ordained to euery Christian, not to bee exempt from any calamitie [...] common with the wicked, but to bee subiect to all these and to farre greater, because iudgement must begin at the house of God; and this indgement is to last not for a time or an houre, but euen to continue all the day, giuing no truce nor intermission: but as one waue beateth vpon another, and one day followeth another, so must we learne Patiendo pati, by suffer­ing how to suffer; and the end of the former trouble must be­esteemed to be the beginner of another, as Christ himselfe saith, Take vp my crosse daily. Neither yet must we thinke that we are called to any hand condition, or that the calling of a Christian is any vncomely calling, for wee haue Christ as a glusse before vs, [Page 378]who walked as it were continually vpon the ice, and was not one moment free from some subiection and basenesse in the outward man.

Secondly, by sheepe appointed to the slaughter, learne that a Christian must neuer thinke hee hath suffered enough, till hee hath suffered death: for it is not said, appointed to the whip, or to the racke, or to the prison, but euen to death, which is the thing our flesh most abhorreth. For this must be the Christi­an mans account, not to bee cast and cassiered out of this war­fare till death hath perfited our sanctification: as Hebr. 10.33. the Apostle reckoning vp the afflictions of the godly, as partly while they were made a gazing stocke by reproches, partly while they suffered with other in compassion, mourning to see them distressed, partly while they did beare the losse of goods cheere­fully, yet as if this were but a small matter, and as if yet they were farre short in their reckoning, chap. 12.4. hee telleth them they haue not yet resisted vnto bloud, nor suffered death; as if the number of death made their account perfect, and that they must still be casting till they come to death, for hauing fought so ma­ny battels as went before in their sufferance of so many inferior blowes, and as it were weake afflictions, they must not cast away their confidence till they haue fought the last skirmish, and haue ouercome death by dying.

Thirdly learne, that by the Lords decree we are not all ap­pointed to be offered vp in sacrifice, but by the malice of the enemie we are all destinated and set forth for such a bloudy end, though the Lord in prouidence do oftentimes rescue vs euen out of the iawes of the Lion: howbeit God appoineth all to some, I doe not say affliction, but persecution, for in the scrip­ture we reade of a double martyrdome, Cruentum and Incruen­tum, a bloudy martyrdome, and a martyrdome without bloud, as when we suffer any shame, imprisonment, losse of goods, &c. And this appeareth in two of the first enemies of Gods Church, Ismael and Esau; the first scoffed at his brother Isaac, the other out of the hidden malice of his heart could say,Gen. 21.9. Gen. 27.41. If my Father die, I will haue Iacobs life. So as though we escape bloud, yet wee must witnesse the trueth of Christ by bearing at least [Page 379]the sting of the tongue, from which neuer any of vs was exem­pted. And though Ismael said not so much as Esau, yet assure thy selfe they haue both the same minde, for sometime the butcher wanteth his knife; and therefore settle thy heart, and carry death as a seale vpon thy finger. Heauen is compared to a treasure hid­den, Mat. 13.44. and woorth more then all thy substance; mean­ing thereby, that a man should not refuse to bestow any thing vpon the field of Grace, that is, the Gospell, that thereby hee may enter into the kingdome of glorie. And though the Lord calleth not all foorth to this sharpest combat, to be slaine in the field, yet must euery man carrie this Christian resolution, that if he be called, not to prize or esteeme any thing, but to leaue all, and with patience and cheerefulnesse to kisse and to embrace the sword of death.

We are more then conquerors, &c. Heere followeth the comfor­table issue, and as it were the gate of ioy set open vnto vs in our extreemest miseries, namely, that in all things we ouer come: wherein obserue two points: first, the victorie it selfe: second­ly, the meanes whereby we obtaine it, that it is not by the natu­rall strength of flesh and bloud, but through the power of Christ that loued vs.

For the first, we are more then conquerers two waies: first, in respect of our selues: secondly, in respect of others. We are conquerers in respect of our selues three waies: first, in the affli­ctions that goe before death: secondly, in the very suffering of death: thirdly, that sometimes there comes a speciall deliue­rance, and the wicked are made a ransome for the godly.Prou. 21.1 [...]. The first of these appeareth, in that wee chuse to suffer rather then to admit any ill condition in seruing God: as, rather then the three children would stoupe to the worship of the beast, they embraced the fire, Daniel, 3.22.23. And though through the sharpnesse of the trouble oftentimes the outward man trem­bleth and decaieth, yet are wee strengthened and renewed in our soules and consciences, that wee are not carefull to answer the greatest tyrant vpon the earth, that that God whom wee serue is able and will deliuer vs from the sting and poison of any [Page 380]torment; yea though sometimes the Lord strangely handleth them that suffer for the Gospel, so, as their soule is troubled and cannot apprehend any comfort, but euen feele the iustice of God vpon them for their sinnes, and in the instant of their disso­lution they seeme to be void of inward heauenly power to streng­then them, and do find a heauy vnaptnesse and vnapt heauinesse to sustaine the triall; and that though they haue poured foorth their soule with teares vnto the Lord, yet they cannot finde that resolution in any comfort to take the cup, but as it is held to their mouths; yet at the last being for the cause of Christ, they may be sure he will send his spirit to quicken them, and dispatch such a comforter from heauen, as they shall find euen in the flames such alacritie and delight, as if they had rather receiued a pardon from death then any power to bee thrust on to death: for the Lord will comfort the abiect, bring light out of darknesse, and as 2. Cor. 4.11. make the life of Iesus manifest in our flesh, by our being deliuered vp to death for his sake.

2 For the second, that we are more then conquerers in death, we haue many examples in the booke of Martyrs and elsewhere, how some haue protested they haue sate in the flame as easilie as in a downe bed: some haue lifted vp their hands when they were halfe consumed, verifying this speech in Esay 43.2. Nei­ther shall the waters drowne thee, nor the fire burne thee, nor the flame kindle vpon thee: meaning thereby, that the Lord shall make the most bitter drinke pleasant to them whom he hath called by his name:

3 Thirdly, wee are more then conquerers in our owne person, by the Lords sending of some strange deliuerance, and by see­ing our enemies consumed in our stead; and this is two-fold, either extraordinarily immediate, or extraordinarily mediate. The first appeareth Act. 5.19. Peter cast into prison had the dore opened by the Lords messenger, & was brought forth in despite of his enemies the same Peter was whipt, and being (Act. 12.6.) a sheepe appointed to the slaughter, lying fast bound between two souldiers, & the prison doores being watched, the Angel of God smote him on the side, and his chames fell off, & he was brought [Page 381]through the first and second watch, and the praiers of the church did disappoint the purpose of the tyrant, whose hands were not yet washed from the blood of Iames, whom he had killed with the sword. So vehement also were the praiers of Paul and Silas, (Act. 16.25.) that an earthquake shaked the foundation of the prison, and loosed the bands of all the prisoners, and the Lord put it into the hearts of authority, to send Paul foorth in peace; and when hee would not, standing vpon the law of the Ro­manes, (Act. 22.25.) that no man should be scourged before he was condemned, his enemies were glad to intreate him to goe. Of which examples wee must make this vse, that if the Lord saw it good for his glory, he could doe as much now: for nither is his power abated, nor his loue diminished.Exod. 16.15. Deut. 8.3. For in that he fed the Israelites with Manna, he shewed that he can make a man liue without bread: in that he blessed the small quantity of meale which the widow of Sarepta had, he sheweth that our life standeth not in abundance:1. Kin. 17.16. and he that made the three chil­dren dance in the fierie fornace,Dan. 3.22. when they that put them in were killed with the heat of the ouens mouth, he can and will cheare vs, and make glad our hearts in the vale of death. For it is he that strengtheneth Dauid to ouerthrow Goliah, and his power shall support vs to ouer come death.1. Sam. 17.45. Now for the deli­uerance which is extraordinary mediate, wee haue example in Saul, Act. 9.25. who by the Disciples was put thorow the wall, and let downe by a rope in a basket, when the Iewes watch­ed the gates to kill him. Wee haue likewise our owne Prince Queene Elizabeth, on whom many waters did beat, and ouer whose head many flouds haue runne; and when euen in her sisters time she was as a lambe to be led foorth to the shambles, it plea­sed the Lord to snatch her out of the mouthes of the mighty, and to set her seate farre aboue their reach, and then were they sory, they had cur downe the branches and suffered the stocke to stand.

Secondly, we are more then conquerors in these afflictions in respect of other: and that two waies, either in the conuersion of others, in seeing the Lords power in the midst of our perple­cities: or else in the confirmation of others, they being embol­dened [Page 382]by the Lords hand on vs, to assure themselues he will not leaue them destitute in the like extremitie. Examples of the first wee haue, Act. 4.32. and 5.14. how in the heat of the disciples afflictions, and when it was counted little better then insurrecti­on to flocke to sermons, the people sold their possessions to buy a good conscience, and to know the fruit of Christ his death: and how the number of them that beleeued grew more and more; and how out of the blood of that constant Martyr Stephen there sprung vp daily fresh and new Christians. Examples of the latter wee may see in the testimony of Paul, who said his bonds were famous in the Court of the Emperor,Phillip. 1.13. and by that others were taught to preach more boldly: and 2. Tim. 2.10. I suffer as an euill doer, euen vnto bonds, but the word of God is not bound, therefore I suffer for the elects sake: meaning there­by, that his example of captiuity and patience did sundry waies confirme the Church in the hope of a better life. For this is the property of the Gospell, to grow highest where it is troden downe, and to spring fastest where it is killed. For when Ahab and Iezabel thought they had not left a Prophet of the Lord, but had destroyed all but Eliah, and him had they sought for as with a candle: then had Obadiah hid an hundred of the Lords Prophets in a caue, (1. King. 18.4.) that neuer bowed their knees to Baal. Iob. 5.22. For the Lord doth but laugh at the policies of the wicked, and he in his time will discouer their shame to their faces, and lift vp the heads of his seruants aboue all the tyrants of the world.

2 Now for the meanes whereby wee obtaine this victory, ob­serue, that it is by a spirituall power of the holy Ghost enabling vs to so great a worke: for such is our ambition to be great men, as if Demas find no preferment by the Gospell, (2. Tim. 4.10.) he will nothing esteeme of Pauls company. Such is our desire to be rich, as if we gaine by our seruants that worke with the Di­uell, we had rather they should be possessed still, then we would lose our gaine: which we may see, Act. 16.19. where Paul and Silas were haled before the Magistrates, onely for casting out the spirit of diuination in the maide that got her masters great aduantage by diuining. Yea such and so vehement are our natu­rall [Page 383]and earthly affections, and so great our greedinesse to enioy the pleasures of our life, that the mariage of a wife, or the triall of a yoke of oxen shall keepe vs from Christ, Mat. 22.5. Luk. 14.19.20. So that it must be a greater power then the faculty or abilitie of a man: for if naturally we are not able to abide the snuffe of a candle, much lesse to burne in the fire. Why then so many examples as we see patiently induring death for the testi­mony of the truth of God, so many testimonies haue wee of the Lords power to enable weake vessels to hold such scalding li­quer. For many through presumption of their owne strength haue apostated; and Peter was well neare it, notwithstanding his bragge, that he would not leaue his master to the death, if Christ his eie had not pierced his soule to repentance for his former de­nials, Luk. 22.61. Dauid (1. Sam. 17.45.46.) confesseth, that it was not in his strength to contend with Goliah, neither did he come to him with sword or with speare, but in the name of the God of Israel, who would close him into his hands. And this in truth must be our paterne, and our praise in these temptations and afflictions, to flie out of our selues, and to run to the wings of the Lord Iesus, whose grace onely is sufficient for vs, and whose power is made perfect in our weakenesse: for where the flesh carieth a confidence in it selfe, there is no roome for the spi­rit; for the spirit helpeth onely those that be infirme, and Christ is onely a Physition for a sicke sinner.Mark. 2.17. Now as wee are conque­rors through him that loueth vs, so let vs labour that Christ may thinke his loue well bestowed, his bloud well spent, and his vi­ctory for vs well gained, by our loue of him againe, that it may be as hot as the flame, that whole flouds of waters may not quench it; and so strong, as neither terrors in persecution, nor plea­sures in life, nor the anguish of death may make vs forsake our ankor Christ Iesus, but that wee may hold our confidence in a hope sure and stedfast, which shall at the last giue vs entrance into the veile, whither Christ our fore­runner is for vs entred in. Heb. 6.29.

HEere the Apostle setteth downe a conclusion full of all consolation, proceeding from a diuine and heauenly resolution, and christian magnan unity, extended and offered by the Apostle in the per­son of all the faithfull: wherein he doth couragi­ously challenge, and exultantly triumph ouerall creatures, being assured that nothing that euer was created could finally separate him from that loue wherewith the Lord had lo­ued him in Christ. This conclusion standeth on two parts: first, in the enumeration or reckoning vp of some particulars, which if any thing could seuer vs from the Lord, it were likely to bee some of these he named. Secondly, because the Apostle could not insist in the induction or bringing in of particulars, he vseth a generall comprehension of all things, that nothing might bee excepted; in these words, (nor any other creature:) the things reckoned vp are nine, which be either one contrary to another, or else diuers from other.

For death, that cannot separate vs from God: for though it be most terrible to the flesh to see his prefixed end, yet this is so farre vnable to seuer vs, as nothing hath greater power to ioyne vs to God, through the death of him that ouercame death: [Page 385]which appeareth likewise by this, that euen the wicked though they loue not to liue the life of the righteous, because it is tedi­ous through afflictions, yet they can wish with Balaam, Num. 23. vers. 10. that their last end may be like theirs, who alwaies resigne vp their soules in rest vnto the Lord. And though some wicked may make a peaceable end, whereby Satan hardeneth others to thinke they are beloued of the Lord, because they depart like the light of a candle, and some of the elect die trou­blesomely, whereby Satan maketh his instruments to condemne the generation of the godly: yet in their inward man, they doe not onely patiently expect, but deepely sigh for the day of their dissolution, that being vncloathed of this corruption, they may be crowned with the Lords glorie: for they that haue receiued the earnest of the spirit, the pledge of their inheritance, and the first fruits of the Lords loue, and vnto whom he hath sealed and assured pardon of their sinne, they do know they haue cause to expect the reuelation and shew of their happinesse, being heere tossed with sundrie waues of perplexed miseries, and being sure there to arriue from a tempestuous voyage to a most blessed ha­uen. And it is ioyfull to a Christian to bee deliuered from this careful life, wherein euery day is the messenger of fresh sorrowes, and wherein hee findeth his corruption so burdensome: so as though Paul was taken vp into the third heauen,2. Cor. 12.4. yet hee cried, Who shall deliuer me from this body of sinne? For heere wee know our selues to be scarce worth the ground we go on, we are so worne with care, and so ground with affliction: but then we shall enter into the presence of God, and dwell with him perpe­tually. To be short, many haue beene so rauished with this ioy, which wee see but as in a mist, as they haue not onely giuen vp themselues to naturall death, but euen suffered violent death, embracing it as chearefully as the souldier that comes (after his valour shewed) to be made a knight, or as the King that goeth to his Coronation: for then shall we haue not Reedes but Palmes in our hands to shew our triumph, and bee crowned not with Thornes, but with Glory, euen the glory that Christ had from the beginning.

Now for life, that cannot doe it; for there is no temptation [Page 386]in this life, neither excessiue pleasure, nor abundant profit, not magnificent state that a righteous soule will not forgoe, rather then forsake the righteousnesse of C [...], or their owne peace of conscience; yea [...] Moses, [...]her then to lose the least light of the Lords conntenance, we will refuse to be made glo­rious by our birth, and chuse to suffer affliction with the children of God: Heb. 11.24. and with Paul (Phil. 3.8.) to esteeme all things but as the excrement of a dog in comparison of the secu­rity and confidence we haue of the Lords loue towards vs, so as we are Christs in our life also. And though we doe desire to see the face and glory of the Lord, yet as Saint Paul speaketh, whe­ther we be in our body at home absent,Phil. 1.20. or abroad in our separa­tion, our soules still wait vpon the Lord: for, for this cause, as Rom. 14.8.9. Christ died, that whether we liue or die we might be the Lords.

Now for Angels, Powers, or Principalities: by the names themselues may be vnderstood as well the good Angels as the bad: wherof Paul speaketh 1. Cor. 6.3. Know ye not that we shall iudge the Angels? that is, the reprobate spirits, for these be exe­cutioners of the Lords will, though not by willing and loyall o­bedience, as well as the other: and though both these being seue­rall, haue in the scripture the same titles giuen them: as the good are called (Eph. 1.21.) Powers and Principalities, and so are the bad called by the same name, Colos. 2.15. where Christ is said to spoile and to traduce Principalities & Powers to open shame: and Eph. 6.12. We must fight against Principalities and Powers: yet in this place by Angels are to bee taken the good; and by Powers and Principalities the diuels. The reason is, because heere the Apostle maketh an opposition betweene contraries; and also because in other places of the scripture where these same words are vsed to expresse the good Angels, there is alwaies more added to their stile, as Eph. 1.20. Thrones and Dominati­ons are mentioned besides the other. But it may be said, will the Angels that are the messengers of God attempt any such thing as to part God and vs? No, it is impossible, howsoeuer the Apo­stle speaketh excessiuely from the exultation & ioy of his spirit; for he reasons ab impossibili, as if he should say, if Angels, which [Page 387]be the most excellent and most powerfull creatures, could at­tempt to separate vs from the loue of God, yet they could not; for Christ which is the head of Angels hath ioyned vs to his Fa­ther; and therefore much lesse any inferiour thing can doe it. After this maner this Apostle speaketh Galat. 1.8. If an Angel from heauen should preach any other doctrine (which is impossible) let him be accursed. So Rom. 9.3. Paul wisheth himselfe accursed to redeeme the Iewes: and Moses praied to be rased out of the booke of life rather than the Israelites should perish: which was not possible that the decree of God should bee frustrate. But such was the vehemencie of their affection if the Lord would be intreated at their praiers. And it was necessary for the Apostle heere to name Angels, because they be the mightiest creatures: and if they cannot part the Lord and vs, much lesse can diuels; for the worst they can doe is but to buffet vs, whereby our infir­mities shall be healed: and as Christ said to Peter, Satan desi­reth to winnow thee like wheat,Mat. 22.31. but I haue praied that thy faith may not faile. This also appeareth by that in the Reuelation 12.4. that the red Dragon cannot doe it, though with his taile hee can draw starres from heauen, that is, discouer the hypocrisy of some great professors: for first, he waited vpon the woman as she was with child: secondly, in her deliuerie: thirdly, when the child was brought foorth; to see first if he could haue destroied the Church of the Iewes; and if not, the Church of the Gentiles; and if not, the head of the Church the Lord Iesus; or if not, the whole bodie of the faithfull; or if not, some one of the faithfull: but he was cast downe (saith the text) that is, he was abased in his pride, and sought to aduance and lift vp himselfe againe to heauen by destroying the woman and her seede, that is, by withstanding the saluation of the elect. This Dragon hath especially two instruments: first, the great Beast, that is, the Romane Empire, where was a name of blasphemie written in his fore-head, which though it could with Eliah call fire from hea­uen, yet could it neuer consume the faith of Gods chosen,2. King. 1.10. nor euer draw one soule from Christ. The second is the Romane Hierarchie, raised out of the ruines of the former, which though it could make the heauens brasse that it should not raine, or the [Page 388]earth iron that it should yeeld no fruit, yet could it neuer touch any that was written in the booke of the Lambe:Reuel. 5.3. for where hee sealeth none can open, and where he openeth none can shut: and as it is said in the former place, They which are bought from the earth sing in great troupes a new song with the Lord Iesus.

For the other, Neither things present, that may be knowen, nor things to come, which may seeme to be doubtfull, can make any separation of God from vs; for the elect are sure the Lords grace shall assist them to the end: neither height of heauen, as Paul that was carried vp on high did not yet presume; nor the depth of hell,2. Cor. 12.5. Ionah. 2.1. as Ionas being in the belly of the Whale did not yet dispaire, but had his praiers passing to heauen thorow the fishes mouth:Iob. 13.15. & Iob in the patiēce & resolution of his spirit could say, O Lord though thou kill me yet will I loue thee: for hope, which is the sure anchor of the soule, maketh vs to enter with considēce within the lists of the Lords presence, and there staieth vs, for the Lord doth know vs for his owne in his beloued Sonne.

Hence learne, that a man may be assured he shall be saued; for this place is without exception. Yet some say, this was a speciall reuelation Paul had of his owne saluation; which is most iniu­rious to the whole text: for though he saith, I am perswaded, as speaking of himselfe, yet in the matter of the perswasion he ioy­neth all the faithfull, as that nothing can separate vs, speaking generally of all, which is proued also by many things and spee­ches before, as verse 23. Wee grone for the redemption of our body. Did Paul onely grone? And verse 35. Who shall separate vs from the loue of God? Was Paul only beloued? And verse 36. Wee are killed all the day, and we are more than conquerers; including all the faithfull.

Now that a man may know hee shall bee saued, it is prooued thus: A man may know certainly whether hee bee a Christian, and truly ingrafted into Christ, prooued by the first of Iohn 4.13. By this we may know we are [...]n Christ, because we haue his spirit. And to prooue this (2. Cor. 13.5.) Paul speaketh plain­ly: Doe yet not know vnlesse ye haue the spirit of Christ, ye be repro­bates? Againe, a man may know whether he be led by this spirit [Page 389]by the fruits of this life; and being led by the spirit he is sure he is the sonne of God; and being his son, vndoubtedly an heire of his kingdome. Some will say, he may know it for the present, but no man can tell what hee shall be,1. Cor. 10.12. for let him that standeth take heed he fal not. But know this, it is no perswasion vnlesse it reach & extend to that that is to come: as Paul saith heere, he was per­swaded, neither things present, nor things to come could remoue him from his hold he had in Christ: and we may assure our selues, that he that hath begun this worke in vs, if we walke before him in feare and trembling, will finish it to his glory and our comfort.

Secondly, obserue, that all haue not the same measure of this resolution: for there is a diuers measure of this, according to the diuers degrees of faith and age of a Christian: for some are such of whom the Church doth as yet trauell of and are not deliue­red: some are new borne to be fed with milke, others are growne more in faith, and come vnto a riper age of Christ: as the holy Ghost saith; The righteousnesse of the Gospel is reuealed from faith to faith; alluding to the Sunne, that riseth not in his excel­lencie, but sendeth foorth a dawning before it appeareth; and then a meane light before it commeth to the height of his bright­nesse: euen so there is a measure in the feeling of this perswasion; but yet so, as being but a graine, a sparkle, or a droppe of true faith, it doth lay hold vpon the Lord Iesus, and assure vs that we shall haue eternall life through Christ:Num. 2.19. euen as none were hea­led, but they that beheld the Serpent, though some saw it more clearely then others. And it is not our faith properly that saueth vs, no more then it is the hand that nourisheth: but as by the hand though it be weake we receiue nourishment, so by faith, as by an instrument not alwaies of like strength, wee feed vpon Christ and all his benefits. Why, but this resolution heere spo­ken of, not onely the weake, but they that be strong feele not: for we see by experience, that none haue such securitie, but they sometimes despaire through their owne feeling and priuitie of their sinnes, which present themselues, so many and so deformed; and therefore it is so terrible, as they sometimes doubt of Gods loue and kindnesse: and so vehement is the perturbation of their spirits rising from their owne vnworthinesse, as they seeme [Page 390]forsaken of the Lord, and much disquieted in themselues: there­fore though Paul had this perswasion, yet euery man cannot haue it. To this answer; It is not said, there must be any such securitie, as that there must be no doubting; or such tranquillity, as there must bee no trouble: for Dauid seemed to doubt whe­ther there was a God or no,Psal. 73.13. because he saw the wicked flourish so proudly. And it is no commendation of faith to be free from doubting of Gods mercy in some measure; for sometimes there are throwne against vs such fierie darts to the dismaying of our poore consciences, as hardly can our buckler of faith driue them backe, yea the soule of a man may euen be astonished vn­der the Lords heauie hand, and yet there may be true faith: for though it be shaken, it cannot be ouerthrowne; though it be op­pressed, it cannot be left in distresse: and though our faith may be strongly assaulted, and foiled, and wounded with the terrors of the Lord, so as his arrowes shall euen pierce our souls, and the venime thereof drinke vp our bloud, and that wee shall thinke the Lord hath shut his compassion from vs, yet shall wee at the last be raised vp to behold the Sun-beames of the Lords loue: for the praise of faith is to ouercome by fighting, that the power of the Lord may be made strong by our infirmity and weaknesse.

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THe Apostle hauing formerly taught vs what way the Lord had allotted for vs to walke to heauen, to wit, by the same line that Christ his naturall Sonne ascended, that is through a crowne of thornes, and a sea of afflictions, from the ladder to the crosse, and from the fold to the shambles, and that heerewith wee ought not to be dismaied, but rather inwardly comforted: First, because heereby Christ and we draw together in one yoke: Se­condly, because by this subiection in infirmitie there is wrought in vs a conformitie with him in glory: Thirdly, because this glory is of that kinde that the least taste of it doth farre surmount the extremitie of all our miseries in this life. Yet as if he would strike the naile deeper, an [...] [...]ill the cup of comfort fuller, he sheweth in these verses; First, that a change and confusion shall be scraped off. Secondly, that we that are the selected of God, shall be freed & exempted from the feare and sense of this horrible deformation of the world. Thirdly, that it is certaine this spoile and consump­tion of the earth with the works therein shall come, for wee are might so much by the insensible creatures that wait for it them­selues, nature informing them that their subiection to vanitie shal haue an end: for as they were at first created good, and became accursed for the sinne of man, so shall they at length be restored with vs that are elect through the remoouing of that curse for sinne, in the seede of the woman, which is Christ.

First, in that it is said, there is a feruent desire in the dumbe and senselesse creatures; we are not to vnderstand that there is heere­in a wil and an affection, or a desire, or a hope, or any sense or vn­derstanding in the bruite beasts, or other Insensible creature, as the Heauen, Earth, Sunne, Moone, &c. for that which they haue is onely through the instruction and instinct of nature; but this is onely spoken in way of comparison, by a figuratiue or borrowed speech, speaking that of the dumbe creature, which is onely to be applied to vs of vnderstanding: for if there be such a feruent desire, a longing, a sighing, and a mourning in these senselesse [Page 496]creatures for our deliuerance from this bondage of corruption, vnder which wee are now held: how much greater then should our desires, willes, and affections, our sighings and mournings be, who are sensibly and feelingly to be made partakers of this heauenly glorie? and to this end is their feruencie brought in, to stirre vs vp to the like or greater, as a thing more neerely concer­ning vs. The like phrase of Scripture attributing life, sense, de­sire and affections to dumbe creatures is vsed in many places; as Psal. 114.3.4. When Israel went out of Egypt, the sea saw it and fled, Iordan was driuen backe, the mountains leaped like rams, and the hilles like lambes: and vers. 7. The earth trembled at the presence of the Lord: the Prophet bringing in the creatures magnifying and reioicing at the maiestie of God in the destru­ction of his enemies, and at his mercy in the deliuerie of his Saints: that since these sensilesse creatures in their obedience in their kinde seemed to see this glorie and triumph at it, much more should the people themselues that visibly saw it, and sen­sibly felt it, be rauished as it were with ioy at the so powerful pre­sence of the Lord, in making the sea as the drie land for their escape and rescue from the sword of their enemies. After the like maner doth Dauid, Psa. 148.2.5. bring in the creatures in course, as they were created, praising the Lord in their kinde, not in a­ny forme or phrase of speech, but the beautie of the Lord appea­ring in them by their obedience in obseruing that course where­in they are set, heereby inuiting and stirring vs vp that haue sense, feeling, reason and vnderstanding to be more mindfull in our praise and thankesgiuing to God, who are filled with greater plenty, and haue a more spirituall and diuine beautie shining in vs than they haue. So Esay the Prophet, chap. 14.7.8.9. in derisi­on of the tyrannie of the king of Babel, bringeth in the whole world, singing for ioy, the firre trees and the Cedars of Lebanon reioicing, and hell it selfe mooued at the death of so gold-thirsty an oppressor as he was, as if it feared lest hee would trouble the dead as he did the liuing; teaching vs by this, that if the insensi­ble creatures doe seeme to spread their boughes, and bud foorth their flower at the destruction of tyrants, as bringing rest and quiet to them; how much more should we be affected at it, that [Page 497]taste the smart of their crueltie, and are kept but as a spoile and pray to saciate their bloudie and butcherly desires. So Ionah 3.7. sackcloth must be put vpon the beasts, and they must be kept from feeding, as if they sorrowed for the affliction hung ouer their land; not that they had sinned or could haue any affection of griefe in them, but by this that the people might the more acknowledge their vnwoorthinesse, as deseruing iustly not onely to be plagued of God in their persons, but euen to be depriued of the vse and beenfit of the creatures whereby their present life was maintained. And thus are the creatures brought in heere by the Apostle, as inwardly smitten with sorrow for the sin of man, and for his pollutions on the earth, and longing after the ad­uancement of the sonnes of God to glory, to set the sharper edge on vs, who are to taste as it were the full cup of the Lords bountie and glorie in the highest heauens, who will thus exalt the horne of his Saints.

Further vnderstand, that by Creature in this place is meant all the creatures in the world, as appeareth, vers. 22. where it is said; that euery creature, comprehending all, doth grone with vs; howbeit there are two sorts of creatures heere exempted, name­ly Angels and men, both elect and reprobate: for the Angels e­lect, they wait not, as groning vnder vanity, (otherwise they de­sire it) for the reuelation or triumph of Gods Saints in heauen, because they alwaies stand before the Lord & behold his glory, Mat. 18.10. It is true indeed as Lu. 15.10. That the Angels of God reioice at the conuersion of a sinner, because more glory is brought to God by his saluation; but they need not this affecti­on of groning or sighing heere spoken of, because they are in paradise & before the throne of God already. Neither can it be meant of the reprobate Angels the brood of the diuell; for first they wait not for vs, vnlesse it be, as Ren. 12.4. the dragon waited for the deliuerie of the woman to destroy vs; neither doe they waite vpon vs, vnlesse it be, as Matth. 4.1. the tempter waited vpon Christ in the wildernesse. Secondly, they waite not for themselues, for they feare nothing so much as the perfecting of Gods elect in number, because that is the time of the perfe­fection of then torment, at which they tremble, Lames 2.19. the [Page 498]diuell euer thinking that Christ hasteneth too fast and commeth before his time to torture him. Now for men, it is not ment, in this verse, of the elect, as appeareth by the words themselues, for the waiting is not by them but by the creatures for them, till they shall be restored to their libertie in glorie; and so much is plain­ly set foorth vers. 23. And not onely the creature, but wee also that haue the first fruits of the spirit do sigh, &c. bringing the e­lect, & their waiting, in by themselues, & not folding them vp in the general word creature. Concerning the reprobate, it is not meant of them, for they are but of two sorts, the one such as Peter speaketh of, 2. Pet. 3.3.4. There shall come mockers which shall walke after their lusts, and say, where is the promise of his com­ming? thinking because the Lord hath beene patient so long, therefore the day of iudgement is but a tale to keepe men in awe: So as these men cannot waite for Christs comming since they denie it, and deride it: the other are such as know there shall be a day of reckoning, but feare it and put it farre off, as loth to see it as their father the diuell, because then they shall receaue accor­ding to that they haue wrough [...] the flesh, which at that time shall turne to their sighing and groaning, because they denied to themselues sorrow and griefe in the flesh. So as (all) creatures (but men and Angels) are meant heere; where we see the con­cordance and agreement as it were of the whole frame of heauen and earth, not [...]arring but ioining in one, that they might be at the end of their labour and vanitie by their dissolution and change of their subiection into immortalitie.

Where it is said, When the sonnes of God shall be reuealed: we may vnderstand it fiue waies: First, that it is spoken in this sense; that all the sonnes of God are not yet reuealed; for part are in heauen, part in earth, and part of them not yet borne. Se­condly, touching the sonnes of God on earth, they are not all yet reuealed, in regard that the Lord calleth daily, and maketh as it were a fresh addition to his church by the power of his word, as he did in the Apostles time; Peter by one sermon Act. 2.41. conuerting three thousand soules to Christ. Thirdly, they are not all yet reuealed on earth, because the wicked cannot dis­cerne them, for as Christ was visible heere with vs, yet was not [Page 499]knowen to the Scribes and Pharisees, their eies through igno­rance and malice being so shut, as they could not see him; euen so, though the members of Christ are visible in themselues, yet to the malitious and vngodly they are inuisible, because they haue not the eies of faith to spie them out. Fourthly, the sonnes of God here on earth, are not yet reuealed to the children of God; for Elias 1. King. 19.14.18. thought there had beene none left but himselfe to serue God, when the Lord vnknowen to him had reserued seuen thousand that had not bowed their knees to Baal. Fiftly, there are many hypocrites among vs, in which respect the sonnes of God on earth are not yet reuealed, but at the latter day, when the Angell shall come to make a separation, then shall the fish be knowen from the frogges; the sheepe from the goats: and the sincere professor from the dissembler; for then there shal be two in one bedde, the one receaued, the other refused, who before were so linked in fellowship, as it was vndiscernable that in their deaths they should haue such seuerall ends. Howbeit the better sense for these words, When the sonnes of God shall be reuealed; is this: When the sonnes of God shall be receaued vp to glory; for then shall they know as they be knowen, and then shall the restitution come when the sea and the graue shall yeeld vp all their dead, and all the creatures receaue as it were their first robes of puritie and goodnesse wherein they were created.

Now vers. 20. the Apostle setteth downe the reason why these insensible creatures doe thus waite for mans glorious libertie: be­cause they themselues are subiect to vanitie; wherein wee are to consider two things: First, to what they are subiect: Secondly, by whom they are made subiect. That the creature is subiect, it is not to be stood vpon, because it is granted of all men; but this is no willing nor voluntarie subiection, but by force and con­straint: for the horse must haue his rough rider, or else the snaf­fle will not hold him in; and the oxe must haue his yoke on his necke, and his goad in his side, or else he will not draw well; and the mule as Dauid saith, Psal. 32.9. must haue his mouth bound with the bitte and bridle lest hee come neere thee with his heele. Now that which the creature is subiect to, is heere saide to be, to vanitie, and vers. 21. to the bondage of corruption, that is, to a [Page 500]vanishing and fleeting estate, and they are said to be so in three respects: First, in respect they haue lost their first comelinesse and order, their first beautie and their first perfection in which they were created; for as there is great difference betweene that gold that hath beene tried seuen times in the fire, and that which is taken out of the veines of the earth mixt with other mettals; betweene that sword that is newly varnished, and that which hath line so long by as it is eaten through with rust; betweene the shining of the sunne in his brightnesse, & when it is eclipsed, or shineth in a gloomy day: so is there as great or greater difference betwixt the heauen and earth, & all the host therein which then were made for the furnishing of Gods house toward the enter­tainment of Adam his sonne in paradise, and the heauen and the earth which now are left vnto vs poisoned by the curse of God for Adams sinne with thornes and thistles, barrennesse, and vn­holsome smels, that the very corruption in the aire killeth both them & vs. Secondly, they are subiect to vanity in regard the wic­ked do enioy them, and the godly oftentimes abuse them; for the rust of the money which the vsurer hoordeth vp crieth in the eares of God because it is deteined by the vniust owner; the gay apparell of the proud and ambitious do fret as it were themselues that they should hide the shame of them that are so shamelesse to snatch at the maiestie of God, & to shake his seate by their sinne; the wine which is swilled in by the drunkards doth boile as it were in wrath that it was pressed out of the grape to heate their stomacks that deserue only to be inflamed by the fire of hell; yea and euery morsell that falleth into the mouths of gluttons and wicked persons, the Sunne that shineth on the vniust, and the raine that lighteth vpon the fields of the oppressors, and all crea­tures else that come within their fingring are grieued, and doe wait with feruencie for the end of all flesh that they may no lon­ger be forced to serue and sustaine the enemies of their maker; for the sinnes of the wicked are so heauie and burdensome, and their abuse of the creatures so intollerable, that the earth groneth that it cannot swallow them vp as it did Korah, Dathan, and A­biram, Numb. 16.32. or otherwise bee disburdened of them, though to her owne desolation, as it was in the vniuersall floud, [Page 501] Gen. 7.21. And againe if we that are sanctified vse them otherwise than they are ordained of God, as that the Sunne should giue vs light to wander out of the way of holinesse, that we should other­wise be clothed then as becommeth Christians, or any further re­freshed by recreation then to make vs the fitter for the ranging of our selues within the compasse of our callings, heerein do we also make them subiect to vanitie, because wee should vse the world as if we vsed it not, with such moderation and comelinesse, as not to snatch at any of them, or to profane them; for it is a­gainst the law of truce when we are at league with any either to surprise them, or abuse them; and wee through Christ are at league and peace with all the creatures, as Iob saith Chap 5.23. Thirdly, they are subiect to vanitie in regard those shal die which haue life in them, and the rest shall be cleane melted and dissol­ued; for this heauen and earth we now see shall heereafter be a­bolished as it is said, Esay 65.17. I will create new heauens and a new earth, and the former shall not be remembred, nor come in­to mind: and Psal. 102.25.26. The foundation of the earth and the heauens are the works of thy hands (saith Dauid to the Lord) they shall perish, but thou shalt endure, they shall waxe old as doth a garment: and Reuel. 21.1. I saw (saith Iohn) a new heauen and a new earth, for the first heauen and the first earth were pas­sed away; which agreeth with that 2. Pet. 3.10. The heauens shall passe away with a noise, and the elements shall melt with heate, and the earth with the works therein shall be burnt vp: and how­soeure to our dimme and vnstable sight the heauen with the fur­niture thereof seemeth very glorious and beautifull, yet euery day they decay and diminish by little and little, and are alreadie as an old worne and rotten garment readie to be cast off, and fol­ded vp by the Lord.

Hauing thus seene the threefold subiection of the creatures, first, vnto diminution of their first estate, secondly, vnto profa­nation and pollution, thirdly, vnto dissolution, it now followeth to speake of the second thing pointed at before, namely, by whom the creatures are made thus subiect, and this is set downe in the end of Vers. 20. Not of their owne will, but by reason of him (that is God) which hath subdued it vnder hope, that they [Page 502]might heerein obey the Creators commaundement, who was pleased to signifie by their wauering and transitorie estate what the weight of his displeasure was for the sinne of man; yet was his mercie such as he would not subdue the world euer lastinglie vn­der his curse, but gaue it hope that it should be restored. Where learne the great seueritie of Gods iustice and vengeance for the rebellion of our first parents, which bounded not it selfe within the body of man who was the sole offender, but extended it selfe as a cloud ouer all the inferior works of God which were made for man as his seruants. And this sheweth the offence to be very high that it drew so heinous a plague after it: for we must not in our vaine and peruerse thoughts against the wisedome of God lessen the sinne of Adam, as being but the eating of an apple, which was a small matter, since he eat so temperately as but to [...]ste of it, and did neither spoile nor digge vp any of the trees of the garden, making God as a hard and niggardlie master, that will take so exact an account and strict reckning of his Steward for euery particular fruit committed to his charge; and heere­upon will dare challenge God, as if his hand had beene too hea­uie vpon him. O beware of these damnable and hellish conceits. For first know thou, it is the marke of a reprobate to thinke with Cain, Gen. 4.13. thy punishment greater then thy offence; for herein though it be but in secret, doeth he secretly charge God with crueltie, who as Abraham saith, Gen. 18.25. being Iudge of all the world, cannot but doe right. Againe, the libertie that Adam had to fill himselfe of all the other trees, this one excep­ted, sheweth the admirable bountie of the Lord, that of all sorts of fruit he kept but one for himself, as of all the daies of the weeke he hath reserued but one in a speciall sort for his own vse, being herein more sparing to himself then to Adam or to vs, yet do we profane that most because it is none of ours, as Adam did thirst after that tree most, because by speciall commaunde­ment it was forbidden by God, wherein his rebellion was much increased, that could not be thankefull for the store he had, but as if he should starue if he wanted this that was for­bidden, must set the edge of his appetite vpon this, which was so forbidden; threfore hath God measured foorth an euen [Page 503]plague of perfection equall with his sinne of presumption, be­ing punished not only in himselfe, but in his whole posteritie, with sorrow not only vpon his body, but with anguish and hor­ror vpon his soule also, and not only with trouble and vexation in the beginning and entrance into this life, being naked, and not able to clothe himselfe; hungrie, and wanting strength to feede himselfe; weake, and not of power to arme himselfe, but also being followed and pursued of this vexation both in the continuance and in the end of his life, feeding sowerly vpon his labour, and dying lothsomely (if the curse were not remoued in Christ) and languishinglie vpon his bed, his paines heere being but the forerunners and remembrancers of weightier that are to come in the life to come. Nay, the Lord hath made his iustice like a hooke to runne thorough the nostrels of all his creatures, they being all accursed for our sakes; for as Iob saith, Chap. 5.6. Misery commeth not forth of the dust, neither doth affliction spring out of the earth; meaning originally of it selfe, but by rea­son of the sinne of man: this being prefigured out vnto vs Leuit. 15. vnder the law: for when one had the Leprosy, the bed he lay on, the stoole he sat on, the basen he washt in was vncleane, the companie he kept, yea, he that laid his fingers on that the leper had touched was vncleane also: which setteth forth the spirituall leprosy of our soules through sinne, and that all the creatures whereon man laid his hand, or where on he slept, yea, or where­on hee lookt, were polluted and defiled through his vnclean­enesse; so as whether wee looke aboue vs or about vs, to hea­uen or to earth, on the right hand or on the left, before vs, or be­hind vs, or round about vs, we can not but behold Gods great but yet his iust seueritie and vengeance for our transgression in Adam, who would not exempt the poore creatures from his stroke, which as we may say were in themselues harmelesse and innocent: and this well weighed, should make vs sigh and grone and mourne, and cry for our sinnes, that caused then so heauie a curse as hath euer since caused the world to weare as it were her mourning apparell, the earth euen for the sinnes committed in our flesh, hauing oft times her fruit ready ripened in her wombe, and yet wanteth strength to be deliuered, being ei [...]r blasted in [Page 504]the blade, or not full eared for lacke of the latter raine: so that if our meditations were sanctified as they ought, as oft as we see a sheepe led to the slaughter, so oft should we thinke and acknow­ledge that we haue deserued death better then the silly beast, we being only in the sinne, and the creature subiect to this vanitie but through our corruption. And this must make vs take heed how we giue the raines to our affections, which will soone ouer­runne and corrupt our religion; for if God was so deeply dis­pleased with sinne when it came alone into the world, how doe wee vrge and prouoke him to wrath in these dayes, that bring foorth so many new inuented sinnes, that the dragon draweth not now with his taile the third part as he did Reuel. 12.4. but euen all the starres of heauen after him, there scarce being any sound professor to be found that either poisoneth not his religi­on with an opinion of indifferencie, or mingleth it not with so much feare of man, as he is farre short of that zeale that the Lord requireth of them that be worshippers of him in spirit and in truth.

Now if any be so audacious and bold, to aske why God was so sharp in smiting his creatures for the sinne of man? Answere first with S. Paul Rom. 9.20. O man, who art thou darest plead with God, and call him to an account for his doings? his secrets are too high for thee, and his wayes past finding our: Secondly, if the creatures had not been punished with man, and that he by his particular sin had not procured a generall curse, then could not man in his weaknesse haue made any vse of the creatures in their innocencie, vnlesse they had fallen with him, for they had not been subiect to vanitie to haue been slaine and deuoured of men if in themselues they had not been accursed. Thirdly, God did not punish them in respect of themselues, but in respect of vs, for we know the children are punished for the reason of their parents, not for any fault committed in their persons but for that the parents haue so highly transgressed the Princes lawes; for by this he hath forfeited to the King what should haue descended to his children, and this we thinke no hard part in an earthly Prince vnlesse it be in the case of Ahab who tooke the eschete of Na­boths vineyard by a false plotted accusation of a supposed blas­phemie [Page 505]against God and the King, 1. Kings 21.13. then must we needs thinke that the King of heauen who cannot but giue righteous iudgement, hath not dealt hardly in punishing and subduing the creatures to this subiection, Adam hauing in his creation the rule giuen vnto him ouer them as a father hath ouer his child; howbeit the Lord in this gaue no principall or set blow to them, but only stroke them as it were through the sides of man, that after that fall we might be punished euen oft times in the vse of them. If any aske againe why God should thus pro­ceed in making our wound the wider by punishing vs in his crea­tures, since before the curse pronounced on them Gen. 3.15. the Lord had pardoned the guiltinesse of the sinne by the promised seed of the woman? Answere. This was the wisedome of the Lord in two respects, first, in respect of his elect, secondly, in re­spect of the reprobate: for in regard of the elect they are not punishments for sinne, the bloud of the womans feed hauing by vertue of Gods promise washed away the guilt of it; but because there is yet a remnant of corruption there being much filth, Iohn 13.10. hanging on our feet, therefore they are as chastisements to increase the measure of our sanctification, and the labour in purging and keeping our selues cleane by repentance and a holy life; but now to the reprobate they are tokens and forerunners of Gods iustice, and of the sword of vengeance which they shall feele heereafter among the damned: so that when wee see the heauens made brasse aboue vs, and the earth yron beneath vs, the one withholding the raine, the other not yeelding her fruits but suffring it to die in her wombe, this is to vs but a chastise­ment for some passions vnsubdued, or for some sinnes vnrepen­ted of; but it is a scourge and reuenge vpon the reprobate, ming­ling his reioycing with repining, and his store with grudging, that the want of that he seekes may be as a fretting canker in his soule to fill vp the greater measure of his sinne, verifying those speeches of Iob, Chap. 8.14. His trust shall be as the house of the spider; and Chap. 11.20. his hope shall be sorrow of mind. For as for them that loue the Lord he vseth foure speciall remedies to make them fit for heauen; first, his spirit to guide them; secondly, his word to instruct them; thirdly, his chastisements to reclaime [Page 506]them, fourthly, death it selfe to end them, and therefore when he correcteth vs in his creatures, it is to see whether he can recouer vs as it were by the sight of another beaten before vs, making them vnfruitfull that we might remember the want of our owne works, mustering oft times the clouds together as if raine should fall, yet staying it in the brest of the aire, to put vs in mind of the hardnesse of our hearts, and of the drinesse of our eyes, that doe not weepe sufficientlie for our owne sinnes, nor abundantly for the sinnes and abominations of the land, it being as wee read, Ezech. 9.4. an vndoubted marke of election, set by the finger of God in the fore heads of his Saints to mourne and crie for the corruption and crueltie that is in a citie.

Againe, we hauing formerly noted the seueritie of Gods iu­stice against sinne that we might auoid it: so on the contrary, we are to obserue his exceeding rich mercy both to the elect and to the reprobate, that heereby we may be prouoked to follow him [...] to what straites soeuer he shall cast vs: his mercy to his chosen [...] [...]eth in this, that though he hath laid such a curse vpon his [...] [...]atures, whereas they may lay the curse on vs as the cause, and [...] they knew their owne strength would deuour vs, the Lord in [...]oue to vs, and in power to them, hiding it from them, yet doth he force them to serue vs; the vse of them all being sanctified and restored to vs in Christ, and we being through him made owners and possessors of them; for as Adam after his fall being secluded from the tree of life, was thereby excluded from all the meanes that might maintaine life, so Christ hauing by our vnion with him brought vs againe into the paradise of God where that rree groweth, we are thereby endowed and in­riched with all the creatures both in heauen and earth, these being for his sake waiters and artendants on vs, yea the ve­ry little ones that be elect as Christ saith, Matth. 18.10. haue their Angels in heauen to defend them: and as Dauid faith, Psal. 34.8. The Angell of the Lord pitcheth round about them that feare him. Now his mercy to the reprobate is manifested in this, that hee by his especiall hand and Commandement, doth binde and restraine the creatures from rebelling against them; for the heauens would fall vpon the whoremonger if God by his power [Page 507]did not chaine them vp: the Sunne that shineth would scorch and burne the Vsurer, if his force were not bridled by the finger of God; the waters from aboue would fall like a sea vpon the blasphemer, if they were not shut in by the patience of God; yea all lewd, profane, and wicked persons should be melted by the heat, stifled by the aire, swallowed by the earth, deuoured by the beasts, choaked by their bread, and euery creature would be auenged on them for the subiection brought vpon them; if God by his prouidence did not restraine them, for if they might haue their own wil, they would surely do it. Who is it saith God, Ioh. 38.8. that hath shut vp the sea with doores, that her proud waues cannot passe oner, but I? It is the Lord Iob. 39.12. that bindeth the Vnicorne with his band to labour in the furrow, else would he not serue vs nor tarrie by the cribbe: The strong horse whose neying is fearefull, and swalloweth the ground for fiercenesse, would quickly turne his heele vpon the reprobate, if the Lord held him not by the hoofe: for wee see how euen the smallest creatures are armed to annoy them when God letteth the raines loose but a little; Pharaoh that entrenched himselfe and waged battaile against God, brauing it as if he had the host of heauen to command, was, Exod. 8.17. and 24. by lice and fleas, the most weake and contemptible creatures, so confounded, the earth be­ing corrupt by their swarmes, that he calles for sacrifice to that God whom before he despised. Korah and his company, Num. 16.32. for their rebellion against Moses the lieutenant of God, we see went downe quicke into the pit, the earth taking vpon her the reuenge of the Lords cause, and cleauing a sunder, did swal­low them vp. The waters seeing the earth filled with crueltie, and all flesh to haue corrupted his way, ceased not til her waues, Genes. 7.18. waxed so strong, as it bore downe all but the family of Noah into the vniuersall floud. The fire seeing the sinne of Sodom to be exceeding grieuous, and the inhabitants thereof to be puffed vp with fulnesse of bread and idlenesse, could not stay it selfe, but fell from the clouds like raine, till it had ouerthrowne and burnt vp both the men and all that grew vpon the earth, Genes. 19.25. Lot, his wife & two daughters, vers. 15.17. onely excepted. The lions Dan. 6.22.24. that were so reconciled to [Page 508] Daniel through his faith in God, that he had no hurt found vp­on him, being left to themselues, and not hauing their mouthes shut by the Angell, were so enraged against his accusers, that they brake all their bones in peeces before they came to the ground of the denne. The Beares 2. King. 2.24. when they heard but children (that might excuse themselues by ignorance, or o­therwise, by speaking as they were taught) mocking Elisha, the Lords Prophet, could hold no longer within the wood, but rushing foorth of the forrest, tore in peeces two and fortie of them; heereby to teach euen babes to vse their toongs better. The wormes that otherwise are the weakest and basest, and most scorned of men; yet clustered themselues together, and flew vp­on the face of a vaine glorious king, and eat vp Herod in all his brauerie, Acts 12.23. as disdaining to heare a wretch take that glorie to him, which was proper onely to God; after this sort would all the creatures rise vp against the vngodly, and spit their poison on them, for bringing such a curse vpon them, if the Lord did not bridle and restraine their willes, wherein he magnifieth his mercie greatly, that he will suffer the Sunne to shine vpon the vniust, and maketh his patience famous through the earth, that he will suffer them so long that prouoke him so much, all which is done to bring them if it were possible to repentance.

Another thing wee note heere is, how long these creatures shall be in this subiection; and that is, vntill the sonnes of God shall be reuealed or taken vp to heauen, which vers. 21. is called a glorious libertie. Out of which obserue, that all these inferior creatures shall be restored to their first perfection wherein they were made, at the end and consummation of all things, when God shall be all in all; for as we, 1 Ioh. 3.3; when Christ shall be made manifest, shall be like him, and see him as he is, which now we behold but as in a glasse, 1. Corinth. 13.12. so is it certaine there shall be a new heauen, and a new earth after vs, and a re­stitution of the creatures to their auncie testate, as is said, Reuel. 2.1.5. I make all things new; and 2. Pet, 3.10. The earth with the works that are therein shall be burnt vp: out of which some gather, that this is not ment of materiall fire, but spoken figura­tiuely, and in a borrowed phrase, of a consumption by fire, that [Page 509]is not blowen as Iob calleth it, that is by the immediate breath and power of God. But I take it, it is meant of materiall fire, be­cause the Apostle spake before of the drowning of the old world, which was by materiall water. Howeuer it be, this is the meaning of the holy Ghost in that place, that as the gold is cast into the fire not to be consumed and burnt, but to be purified and refi­ned, so as the substance remains, and nothing lost but the drosse: euen so shall it be with the heauen, the earth, and the creatures, they shall not vtterly bee consumed and wasted with fire, but made the finer, because all corruption which was wrapped about them by the curse, shall be burnt out; for as the substance of our bodies shal remaine, and the change shal be onely to fire out the sin that hangeth on vs, these base bodies being then to be made glorious; so the substance of al the creatures shal continue, onely this they shall be changed and turned into incorruption and li­bertie: and after they are thus refined, there is no question, but they shall endure; for as their presence is requisite for the more glorious triumph at the marriage of the lambe, Reuel. 21.9. so shall it be likewise, for the continuall praise and thankesgiuing that is to made and had for the aduancement of the bride, through the loue of that Lambe Christ Iesus. But now if any will aske in the pride of his conceit, why all these creatures shall then remaine, and how long, and to what vse; we say, these are endlesse questions, which breed strife and contentions rather then, as S. Paul saith, 1. Timot. 1.4. godly edifying, which is by faith; such as that wherewith the Epicure troubled himselfe; to know what God did before he made the earth: which one well answereth; That he made hell for them that are so inquisitiue and curious: for, as Peter saith, 2. Pet. 3.16. these are places of Scripture, which they that are vnstable and vnlearned, peruert to their owne destruction. Let it suffice the Lord hath opened the fountaine so wide to vs, that we know, Ioh. 6.51. we feeding on Christ, shall liue for euer. Therefore leauing these speculati­ons and schoole points, let vs resort to the vse and profit S. Peter maketh of this generall dissolution; that since these things must perish, what maner persons ought we to be in holy conuersation and godlinesse? for what other treasure soeuer we take to, it shall [Page 510]be consumed with our selues, holinesse and the feare of God ha­uing only the wings to flie thorow all fires, and to carrie vs to that heauen where dwelleth righteousnes; which Reuel. 21. is de­scribed to be of that beautie and statelinesse, and of that worth and comelinesse, as if the prince of the aire, Ephes. 2.2. had not too much blinded the eyes of worldlings that they esteeme of faith but as of a fable, it were not possible but they should be ra­uished with expectation after it, there being at euery gate an An­gell standing to let in Gods children, and to keepe out the feare­full and vnbeleeuers, adulterers, and vngodly persons.

Againe heere learne, that the creatures waiting with vs, and hauing as it were the same affection we haue to be vnchained of corruption, and at the libertie of the sonnes of God, they belong only to vs that are his children, and are sanctified for our vse through prayer and thanksgiuing; for as through vs they fell, so through vs they shall be restored, and therefore wait both with vs and on vs in the meane time; and the wicked are but vsur­pers ouer them, snatching them against their willes, and abusing of them to their lusts, as the voluptuous Iewes did, who feeding vpon that was none of theirs, while the meate, Psal. 78.31. was yet in their mouths, the wrath of the Lord, Numb. 11.33. was kindled and consumed them: and euen so at length shall the wic­ked be chased out of the world, Iob. 18.18. and for his theft in rauening vpon that is none of his, as God himselfe saith, Iob 39.13: he shall be shaken out of the corners of the earth; for that they enioy is none of theirs, but belongeth as truly to vs as a man accounteth that his owne which he getteth by his honest labour: and in that they abound more with them heere then Gods chil­dren to whom of right they appertaine, it is certaine the glory of Gods elect shall be the greater in heauen for the want of the creatures heere on earth, and the more the wicked enioy heere the greater shall their torments be in hell; for that, is Luk. 16.25. the obiection of Abraham to stop the course of Diues his peti­tion who was in torment; Remember, saith he, thou hadst thy pleasure in thy life, and therefore for thy pleasure thou art tor­mented in thy death: for God sendeth not all his plagues at once vpon the wicked, but suffereth him to haue his seeking, that he [Page 511]may be satiate with his owne way, and that desiring, Prouerb. 12: 12. the net of euils, he may be heereafter tied and ensnared with the cords of his owne sinne.

Againe, obserue hence for the conclusion of this point, that all the creatures in heauen and earth do serue for the furthering of our saluation, and are readie and willing to do vs good, except the diuell, and those that shall be damned: for we know the red sea ranne backe and became dry land for the passage of the Isra­elites, Exod. 14.21. The bitter waters Exod. 15.25. were made sweet by the casting in of a tree, to stanch their thirst. The riuer Iordan returned backward, Psal. 114.3. till the people of God were passed ouer. Water came foorth of the stonie rocke Exod. 17.6. that the Israelites might drinke according as they desired. The Sunne stood still in the middest of heauen, and hasted not to goe downe for a whole day, Iosh. 10.13. at the prayer of Ioshua. At the prayer of Hezekiah, Esay 38.8: the Sunne went 10. de­grees backward contrary to the course of nature. The small quā ­titie of meale & oyle which the widow of Zareptah had, through the word spoken by Eliah 1. Kings 17.16. wasted not till the Lord sent raine vpon the earth. The waters being twice smitten with the cloke of Eliah 2. Kings 2.8.14. diuided themselues twice this way and that way for the passage ouer both of Eliah and E­lisha. The waters of Iericho 2. Kings 2.21. by the sprinckling of a little salt at the spring head were healed of the Lord for the good of his seruants that death come no more thereof. The furnace Dan. 3.23. though it was heat seuen times more then it was wont to be, had no power so much as to scortch the garments of the three children that would not obey the kings commaundement in a matter of Idolatry: neither had the Lions, Dan. 6.12. though rauenous in themselues, any mouthes to open against Daniel, that made his prayers to God, notwithstanding it was against the de­cree of Darius the king, and so much sollicited by his malitious and idolatrous nobles. Since then the creatures of God are thus readie to hide and smother their strength where they may hurt vs, to open and enlarge their power when they may defend vs; and since the Angels of God Psal. 91.11. watch ouer vs in our wayes, let nothing make vs so foolish since we runne well, but to [Page 512]hold on, for the tyrants rage can not last, but the wrath of God is a soft consuming fire: and let vs venter our bodies which are but dust for the saluation of our soules, which are the Lords.

THe words themselues yeeld two points to be considered: first, a commandement or an ex­hortation equall to a commaundement: se­condly, the meanes how this commandement may be best obeyed, and the exhortation most fruitfully receiued. The commaundement is, Quench not the spirit: the meanes to performe this, is: Despise not prophesying: that is, the wise and found interpretation of the Scriptures, by them whose lippes preserue knowledge, and whose feet are shod with the Gospell of peace: for so prophesy­ing is to be taken for an application of the word, and a teaching to edification.

In the first, obserue: forasmuch as nothing can be quenched but fire, why this Metaphor or borrowed speech is vsed of the Apostle, to expresse the Spirit by fire. The like phrase and speech is vsed, Mat. 3.11. when the seruant baptizing his master, lest it should seeme a disparagement and debasing of him, doth pro­test in great humilitie, that he did it but with water; but there came one after him, that should baptize them with the holy Ghost and with fire: that is, with the supernaturall power of the holy Ghost, as it were fire. And in Iohn 7.38. the spirit is resem­bled to water, meaning thereby, that who so is not cleansed of the holy Ghost as with water, cannot be saued.

Now the spirit is compared to fire in respect of the foure pro­perties [Page 513]that bee in fire: first, the nature of [...]re is to consume any matter that is combustible or may be burned: euen so the holy Ghost is sent into vs to wast and consume all the lusts of our flesh, as selfe-loue, pride of life, and whatsoeuer else exalteth it selfe aboue the purity and simplicity of the Gospell. Secondly, fire doth refine euery thing that can be purified: euen so the ho­ly Ghost doth change and refine our affections, and purgeth vs from that drosse and filth of the earth, that cleaueth so neare to vs, and hangeth so fast vpon vs, and keepeth vs still in the for­nace of affliction, till we come to that perfection of eternall bles­sednesse, that the flesh dying, the spirit may liue in the day of the Lord. Thirdly, fire doth relieue by warmth all those subiects that be capable of life, and those that be benummed it comfor­teth, and reuiueth them that be halfe dead through cold: euen so the holy Ghost not onely warmeth him that is benummed in his soule, but quickeneth him that is starke dead in pleasures and other corruptions of the world, and doth kindle in him a holy zeale to the Lords truth, and raiseth him vp to the hope of eter­nall life, being before (though hee seemed to liue through the dulnesse and obstupefaction of his flesh) drouping or rather dead in sinne. Fourthly, fire giueth light to them that before sat in darknesse, and sheweth them the way how to walke: so the holy Gost doth enlighten our iudgments and vnderstandings, that we may be able to discerne and desire to thirst after that ac­ceptable will of the Lord vnto saluation.

Secondly, consider since the holy Ghost cannot be quen­ched but where he is, how the Apostle writing to the whole Church of Thessalonica, assumeth and taketh it as granted, that they all had this spirit: and this ought to be the generall iudge­ment of all men, so long as a people conforme themselues to the outward obedience and sound of the Gospell, to presume and hope the best of all. For no doubt many in this Church were ac­compted Saints, which were detestable hypocrites, yet in respect of this mingling of the seede and tares together, the Apostle medleth not with them, leauing that to the last iudgement: but signeth them all with this excellent badge of hauing the spirit: for so ought it to be, vnlesse their sinnes be enormous and noto­rious, [Page 514]and that they sinne and offend with so high a hand, as that they refuse the censure of the Church, and to be thereby refor­med; for then they are vtterly to bee cut off and separate from the rest of the Saints. And this intermingling of hypocrites and the elect together in the visible church, maketh that oftentimes the Apostle in a generall stile disswadeth and dehorteth all from that which can be verified in the wicked onely; as when he saith, Heb. 3.12. Take heed none of you be so vnfaithfull as to fall from the grace of the liuing God; which is true onely in the hypocrite: and so doth hee sometimes generally exhort to that which is true onely in the elect: as when he saith to the Philippians, Worke fourth your saluation with feare and trembling: Phil. 2.12. for all the Ministers of God must know that there will alwaies be one Iudas among the Disciples,Mat. 26.22. whom Christ onely could discouer: but for them that cannot see the heart, they must offer the cup of grace to all; for the tares cannot be seuered from the wheat till that great day of separation come, when then the Lord by his Angels shall cut vs all downe, and shall binde the tares in bundles by themselues, to be cast from the Lords floore into perpetuall tormenting fla­ming fire.

Againe learne, since the spirit must not be quenched, that it followeth of necessity euery one of Gods children must haue it, and think it so far from shame, as they must esteeme it to be their onely victory and crowne that they do enioy it. For first, by this spirit there is made a distinction and differnce betweene vs and the reprobate: and it is like the bloud (Exod. 12.22.) that was stricken vpon the doore tops, which shall make the Lord to passe ouer vs, and not to suffer the destroier to come neare vs, when he goeth to smite the Egyptians: and as Paul saith, 2. Cor. 13.5. The spirit of God is in vs all except we be reprobates. Secondly, from this spirit we receiue direction, whereby to guide the steps and actions of our life, that we snarle not at the Ministers like dogs, nor runne after the world like Demas. 2. Tim. 4.10. Thirdly, in this spirit we reape such comfort as all the lightsome pleasures of this life are but as shadowes, and all the burdensome profit of this life of no value in respect of that ioy wee take to be transformed into the image of the sonne of God, wherby the slanderous speeches, and [Page 515]impious and sacrilegious scurrility of some is notably condem­ned, who in scorne and derision doe call such as are fearefull to offend, and doe tremble and quake at the name of sinne, (men of the spirit, Puritanes, precise, and such like) they themselues shrinking vp sinne in a narrow scantling, as if none offended but they that lie in the goale. But what is he, that hauing a waspe about him will stay till he be stung, and not auoide it at the first buzzing? What is he when he hath roome inough, that will ride vpon the edge of a pit, and venture his falling? Nay,1. Thes. 5.22. it must be the wisedome of the Saints of God to flie as far from sinne as can be, and (as the Apostle saith) to shun all apparence of euill: and we must not be fraighted from the rule of conscience, nor from walking in a strait course of religion by any such prophane and vngodly mouthes, which carry the poison of Aspes vpon their tongues, and the gall of bitternesse within their hearts: and let them know, that in this state wherein they stand, they are as sure­lie the diuels as the diuell is not Gods; for in whomsoeuer this spirit of God dwelleth not and worketh not, that man shall assu­redly be damned.

Now this exhortation, not to quench the spirit, is very weigh­ty: for by this the Apostle teacheth & insinuateth of the feareful declinations of some that haue begun in the spirit and haue en­ded in the flesh; that haee saluted Christ in the market place, and yet neuer entertained him in their houses. For that the spirit may be quenched,Mat. 25.3. Mark. 4.4. is proued by the fiue virgines that had their lamps but wanted oile; and by the parable of the foure sorts of graine, whereof only one shall be saued: for therby is manifest, that the Gospell may be receiued with ioy, yea it may take root to grow vp to a stalke, and from a stalke to a blade, yea from a blade to an eare, and yet shall neuer ripen: but when it is gone so farre, shall either be burned vp by the heat of persecution, or choked by the thornes of this life, and shall neuer come to perfection.

Againe that parable which carieth with it a reall truth, of the spirit which being cast out of a man walketh in dry places: for so much is Sathan cast out as wee are enlightned in our iudge­ments;Luk. 11.24. but when he returnes he finds it more garnished then be­fore: that is, after he hath once refused and troden vnder foote [Page 516]that light of knowledge which he had, hee is possessed with such darknesse, as hee is wholly left a prey for Sathan. It is also pro­ued, that the spirit may be quenched by plaine places of Scrip­ture, as that of Ezechiel 18.24. the man that liueth in righte­ousnesse a long time, after falling away, shall bee iudged in his vnrighteousnesse: and 2. Peter 2.22. the dogge is returned to his vomire, and the sow that was washed to her wallowing in the ruire. Some will say, True it is, the spirit may bee quenched in [...] hypocrite, but neuer in the elect: as 1. Iohn 3.9. Hee that is borne of God, sinneth not. And whom God loued once hee lo­ueth alwaies. This is true; but then looke that thou stand vp­on good and sound euidence when Sathan troubles thee: for thou knowest how the burning lampes went out, how the seed in the blade came to nothing; and it is certaine that a man illu­minate may sinne against the holy Ghost; and therefore see that thou hast good title, and groundest vpon good interest when thou shalt bee vexed with temptations: For Rom. 8.13. if wee liue after the flesh wee shall die; and as many as are led by the spirit of God, they are the sonnes of God: and who hath this spirit, looke 1. Iohn 3.14. We are translated from death to life be­cause we loue the brethren: for hee that hath a soule must needes breath, and he that hath the spirit must needs fulfill the fruits of the spirit.

Secondly, albeit the elect haue receiued an euerlasting spirit, whereof the Lord can neuer repent, and which can neuer vtterly be quenched; yet let vs feare and tremble; for in the elect it may so bee obscured and ouerwhelmed, that some of the graces of Gods spirit, nay most of the graces, yea the chiefest of the most, nay all almost of Gods graces, may in them be quenched, as Da­uid praieth Psal. 51. Lord create in me a new spirit; and yet he had it in him: for in the same place he saith, Lord take not thy spirit from me. So as this exhortation, not to quench the [...]rit, hath a double fruit; in the hypocrite, to make him vnexcusable; in the elect, to make them more circumspect and carefull in their con­uersation: for we must not be secure, in as much as albeit the spi­rit of God in those that be his, cannot bee absolutely quenched and wholly put out, yet there may bee a great abatement of the [Page 517]spirit, as not to be recouered without great touch and terror of conscience.

For first, while a man feeles the presence of this spirit, there is giuen him such ioy, and with that a singular peace in the inward man, and such securitie of his saluation, that he feeles the loue of God spiritually to do him as much good as his meat; and vpon this assurance he doth as it were behold the heauens open for the Lord to embrace him liuing or dying, and he knoweth himselfe to be sealed vp in the blood of Christ vnto eternall life. Now if this spirit be gone, & absenteth it selfe in spirituall operation, to­gether with this is our former ioy abated, and the foundation of our hope begins to be shaken, and being weake of our selues, we are surprised with many feares; and suspecting our selues to bee cast from the feare of God, and our sinnes arising and flying vp like smoake in our eies, we almost are brought to the case of Cain, Gen. 4.12. to thinke that whosoeuer meeteth vs will slay vs.

Secondly, as vpon the enioying & presence of the Lords spirit, there springs an vnspeakable ioy and comfort in our hearts, and we find that the Lords loue breedeth in vs an heauenly assurance of eternall peace, and filleth our hearts with a mutuall and reci­procall loue of God, our loue streaming and flowing from the well head of the Lords loue: then it followeth, that the lesse we feele the Lords loue toward vs, the lesse we loue him againe; and then we droope and languish in our selues, our praiers be faint; our meditations cold; and when we should watch, we with the Disciples fall asleepe: and we feeling not the life of the spirit,Mat. 26.43. we are greatly abated in our loue of holy and Christian exercises; and we then only keepe a generall course in our profession, and per­forme euery good thing as it were tedious vnto vs, like Eutychus, Act. 20.9.10. who came to heere Pauls sermon, but was ouer­come with sleepe.

Thirdly, when the spirit is abated by the diminishing of the Lords loue towards vs, and the withdrawing of our loue from him, then because we haue grieued the spirit, the Lord suf­fereth vs to fall into fearefull and presumptuous sinne: as hee did suffer Dauid to fall into the sinne of whoredome with Bathsheba, aggrauated with the murder of Vriah, wherein [Page 518]hee lay frozen by Satans subtilty nine monthes at the least be­fore he confessed it to God: for it appeareth 2. Sam. 11.27. that the child was borne before Nathan the Prophet came to him: and howsoeuer no doubt he could no more escape the pricke of conscience, then he could stay the panting of his heart; yet be­fore that time not a word to God of any serious humiliation for his adultery. So as neuer any of Gods children sinned more grie­uously then he,Mat. 26.70. except Peter, who was not so much kindled at the fire of the high Priest, as he was cold in his soule: for first, he lied, in that he said, hee knew not Christ: secondly, burst foorth into swearing: and thirdly, gaue himselfe to the diuell if it were he that was with Christ: which the Lord most iustly suffe­red to befall him as a great chastisement since he neglected the louing forewarning of his master: and though hee was neuer so much elect, yet would the spirit neuer comfort him, till he had with drawne himselfe to bewaile his sinne bitte [...]. All which is liuely expressed Cant. 3.1. In my bed by night (saith the church) I sought him that my soule loued, I sought h [...] [...]t I found him not, I went and rose, and walked about the citie, and by the stree [...]s, and by open places I sought him but found him not: thereby to declare, that when the Lord once withdraweth his face from vs, how hardly we shall win his fauour againe.

Fourthly, when the Lord hath suffered vs to fall thus farre, as we shall euen seeme to be swallowed vp of hell already; though in the end he will restore thee, yet first he will suffer thee to beare the shame of thy sinne in this life:Gen. 9.23. 1. Sam. 15.14. as Noah for his drunkennesse to be a scorne to his owne children: and Dauid for his adultery, to bee thrust out of his kingdome by his owne sonne, which was such a griefe to him, as all the ioy of his sonnes life did not so much comfort him, as the sorrow of his death did wound him, he mourning for Absolon, (2. Sam. 19.33.) as if he had doubted of his saluation. But happy is hee, that hath the thornes in his sides in this life, and that is afflicted heere: for though the Lord will neeuer take his louing kindnes from thee, yet he will scourge thee, not for any satisfaction of his iustice, for Christ hath paied all, but onely for a chastisement.

Lastly, besides all this, when the spirit is gone and abated, it [Page 519]shall be such a terror to thy conscience, such smart and vexation to thy whole minde, as thou wert better bee almost in hell, then feele this great want, and sustaine this great torment of recoue­ring it againe. For first, when thou considerest the losse of thy former paines, which thou spentest in the mortifying of thy flesh: that secondly, when the spirit is abated,Mark. 9.18. the power of Satan is increased, and that he cannot be dispossessed without great vio­lence, and euen rending thee in peeces, as appeareth by the dumbe man in the Gospell. Thirdly, that if thou die at this time, (as Ezech. 18.24.) all thy former righteousnesse shall not be re­membred, but thou shalt die in thy present sinne: and fourthly, that as a man dangerously sicke and somewhat recouered, and af­ter by misgouernment falling into a relapse, it doth exasperate and increase the disease: and as a wound halfe healed to come to a new incision, cannot be without greater paine then before: and for a man halfe in his iourney, to returne backe againe, when hee must needes goe thorow, cannot bee but a great discontent­ment: So when thou remembrest the great conflicts thou hadst at first, when thou didst enter thy name into the schoole of Christ, and considerest that now thou must abide greater, it shall be halfe a hell to thee, to be brought seriously without guile of spirit, from the detestation of thy sinne: as we may see Psal. 32.4. before Dauid could be brought to confesse his sinne of filthi­nesse and of murther, hee saith, that very care had eaten his bones, not but that in his priuate chamber hee had confessed it to the Lord: but before he could come to taske his conscience, and to set it as it were vpon the racke to bee rent in peeces by his confession of it before men, and to abide patiently the shame of the world for it, hee seemed to bee plunged into the deepe of deepes, as himselfe saith: Out of the deepes, O Lord, haue I cried vnto thee. Euen so when the spirit of the Lord is abated in thee, thou shalt finde it will not bee regained by some sleight worke, and ssubbring vp a short praier: as, Lord haue mercy vpon me: but thou must come to the case of Dauid, euen to pine and wast away, and to haue the moisture dried vp within thee: yea, con­sider his tedious trauell before he could repent suddenly. And if he was beaten thus farre of the Lord with Scorpions, of whom [Page 520]the Lord had protested, that he was a man after his owne heart, shalt thou thinke by a pang of deuotion and superficiall praier, to recouer that sweet comfort thou hast lost in the Lords spirit? Nay know, that if thou temptest the Lord so farre as to withdraw his spirit from thee, it shall cost the deere before thou canst in­ioy it againe: and if thou breake foorth into sighes and grones which fill the heauens, euen in this doth the Lords mercy greatly appeere▪ for hee might giue thee vp into hardnesse of heart, and neuer trouble himselfe to restore his spirit againe vn­to thee. But thy sorrow must be so great, thy praiers so feruent, and thy sighes so many, as to crie out with Dauid, Psal. 51.8. Heale the bones, O Lord, which thou hast broken. Let vs beware then how we distemper our selues spiritually, for feare the arrow­head of the Lords wrath should rankle in our sides; and let vs take heed with the Apostle, how we greeue this spirit: for if Adam might haue had the whole spirit taken from him in re­spect of his Apostasie, who was perfect in his creation, how much more may wee, that haue receiued but the earnest of the spirit, and the first fruits thereof in Christ Iesus? Howbeit as the euill spirit in an hypocrite may be cast out, and yet hee may re­turne to his vomite againe, (2. Pet. 2.22.) and his casting out was but in regard of his enlightening for the time, and he was not gone out indeed: so in the elect the spirit, and the working of the spirit, may be interrupted for a season, but it cannot cleane be taken away.

Againe consider, where it is said, Quench not the spirit: that all Scripture commandeth alwaies the contrary to that it forbid­deth: as 2. Tim. 1.6. the contrary vertue to this heere spoken of, is commanded: I charge thee (saith Paul to Timothy) that thou stirre vp the graces of God which bee in thee: the word in Greeke signifieth. To keepe the fire burning: giuing vs to vn­derstand, that this spirit is a flame kindled by the holy Ghost, which Satan, the flesh, and the world labour to blow out: so much the more carefull therefore must wee bee, to foster it and maintaine it, that it neuer go out. Heere then must be considered the sleights of Satan-to blow it out, and alwaies by the cleane contrary wee must labour to keepe it in: for as the flesh lusteth [Page 521]against the spirit, so must the spirit likewise against the flesh.

The first motion therefore Satan stirreth vp in vs to quench the spirit, is to lust after euill, not to lust after nothing: which temptation he threw into the eies of Dauid, as hee walked vpon the roofe of the Kings palace, (2. Sam. 11.2.3.) to lust after Bath­sheba, Vriabs wife. As earnestly then as the flesh lusteth after euill, so earnestly and more must the spirit lust after good things, as to say with the Prophet Dauid: I am ready vpon euery occa­sion to do thy will, O God: neither yet must we not deceiue our selues, for euery lusting after good things is not of the spirit: for it is easie to doe many good things, wherein thy affections are not strained, and to abstaine from many euill things, to which thou art not tempted: but thou shalt know whether the spirit do fight against the lusts of the flesh by this: if any thing do directly oppugne the affections of the flesh, if thou take part with the spirit, and crosse thy affections in this, thou maintainest and dost cherish the spirit. As Dauid (1. Sam. 25.13.) vpon a chur­lish answer giuen by Nabal, in a passion of anger was resolued to kill him, but vpon the intreatie of Abigail Nabals wife, hee was pacified, and entred into consideration of the greatnesse of the sinne of murther, and blessed the God of Israel, and the counsell of Abigail, that had kept him from shed ding of blood.

Secondly, if Satan cannot get vs lust for euill, he will striue to get vs either doe nothing, or else to spend our time in trifles and in pastimes, to driue away dumps with vaine delights: which may sometimes bee vsed for recreations to make vs more fit to walke in our callings: but if we play to play, that is, suffer our hearts to be stollen away, and snared in the pleasures of this life, then the Lord will iudge vs as vnthrifty seruants, that haue not gained by our talents. Our labour therefore must be on the con­trary, since euery man hath his taske set him, and God is our o­uerseer, though presently not our reuenger, that wee fall not a­sleepe with new wine: but according to the Apostles rule,Ephe. 5.16.18. that we redeeme the time from vanitie, and walke worthy of that cal­ling wherein God hath set vs.

Thirdly, if Satan cannot blow out the fire of the Lords spi­rit in vs by this, but that wee resolue in our hearts to doe some [Page 522]good; if we will needes doe it, he perswades no to doe it by and by, but to pawse vpon the matter, and to procrastinate and de­fer it by this reason; We may as well do it another time as now. But wee must labour the contrary, vnlesse wee will suppresse the power and soundnesse of the spirit; for if we be not apt to day, we shall be lesse apt to morrow: and it is good to take the time while it is offered, for we know not whether our life shall passe this pre­sent occasion. Christ commeth not to thee at all times, and ther­fore if he knocke now and we let him not in, though hereafter we pine away with the desire of hauing him, wee shall not get him; according to that speech of the Prophet Esay 55.6. Seeke the Lord while he may be found, and call vpon him while he is nigh: for though he suffereth long, yet will he not be mocked. Therefore in doing good, we must resemble and be like those that hauing earnest businesse, as soone as they wake in the morning, start out of their beds to auoide and shake off their sluggishnesse, and say not as the stothfull doe, Prou. 6.10. Yet a little sleepe, yet a little slumber, &c. for when we are mooued and resolued to performe any good thing, we may not grieue the spirit by deferring it, but we must do it presently, like Abraham, Genes. 18.6. who made haste, and ran in to prepare meat and entertainment for the An­gels: for we must not looke vpon the clouds if we will sow, nor gather the winds, if we will reape, nor defer good motions and actions if we will receiue comfort by them.

4 Fourthly, the spirit is quenched by this, If Sa [...]han cannot make thee lust against good, nor spend thy time [...] trifles and to no good purpose, nor to deferre the good thou hast resol­ued to doe, by some by-thought that hee shall suggest; if thou wilt needes do it, then he striueth to make thee doe it languish­ingly, droopingly and coldly, and thereupon perhaps thou ma­kest a few praiers: but when thou findest the comfort not so great as thou wouldest, or as thou hast felt at other times, then thou breakest off, and euery good exercise though [...] bee short seemeth tedious vnto thee. But the spirit must labour the cleane contrary, as to do good things, so to doe them seriously, for the worke of the Lord must not bee done negligently. Though therefore thou findest thy selfe vndisposed to holy exercises, [Page 523]yet striue by continuance in them if it be possible to make the spirit easie; and though at first thou feelest great difficultie in praying, yet resolue to continue in it some long time in ripping vp thy sinnes by praier: and if at the last by often strife thou canst come to pray with ease, and to feele the sweetnesse of the Lords mercy comforting thee in thy perplexed thoughts, and in thy weake petitions, it is a notable signe of thine ele­ction.

Lastly, Sathan would quench the spirit by this; if we will not bee worse, he would make vs not to be better, nor to goe for­ward in religion. We will all graunt, that we must professe the Gospell: now since Sathan cannot weane vs from this opini­on, hee laboureth to keepe vs at a scantling in this porfession: but it is certaine, hee that goeth not forward in the porfession of the truth, goeth backeward. Hast thou not more zeale now then thou haddest when the Gospell was first brought thee? then feare lest the spirit bee much quenched. Wouldest thou haue a man stand at a stay till he come to his full stature? or one halfe cured to send away the Physition? or eat and not be nou­rished? or spend of thy stocke, and not increase it? And why shouldest thou not bee as wise in the spirit as in these things? Wouldest thou haue the Israelites make league with the Canaa­nites?Deut. 7.16. No: they must not cease till they haue cast them all out of the land. And so if thou bee at league with any sinne, it hindereth thy growth in religion: and if thou come not to a full and perfect age in Christ, thou canst not bee saued. Thou must know though thou hast thy lampe burning, yet the oile wasteth with flaming: and if thou haue not oile to supply thy want, thy light will goe out, and thy selfe shalt sit in darke­nesse. Yet so farre hath this policy of Sathan preuailed, that many who in King Edward and Queene Maries daies were zealous for the Lord, are now frozen in their dregges; and they that before heard the ioyfull message of saluation with sin­gular comfort, and could not haue their thirst staled but by the waters of wisedome, are now by this long peace growne secure, and waxen neither hot nor cold. Of these men to say no worse, they are right Laodiceans, against whom the [Page 524]wisedome of the holy Ghost long since pronounced a fearefull doome, that the Lord would spue them out of his mouth: for shall Christ, who is his Fathers counseller, while he was in the flesh increase in wisdome, Luk. 2.52. and shall we who are as blind as Beetles, thinke it enough for vs to retaine the rudiments and first principles of religion, and not to wax strong and able in the truth of God? Nay, certaine it is, if we continue children in vn­derstanding, and do not grow from loue to patience,1. Cor. 14.20. 2. Pet. 1.5 6. from pati­ence to temperance, from one grace of God to another; if wee increase not, I do not meane in peeuish and preposterous zeale, but in sound substantiall zeale; and from being fed with milke, to desire strong meat, it shall be as lothsome for the Lord to take vs that be thus decayed in our soules, and which from good sub­stantiall Christians are falne to bee most miserable beggerly banke-rupts, as for a man to receiue againe into his stomacke that he hath once gorged vp. As Satan therefore laboureth to quench this spirit by our coldnesse in religion, and by standing at a stay in Christianity: so let the spirit of God in vs striue for the contrary,Reu. 22.11. that he that is righteous may bee more righteous, and that wee may increase in faith, and bee daily set on fire with the zeale of Gods truth; for we may not bee worse than the ground, which by the raine is made more fruitefull; not then the herbes, which by the Sunne are made more flouri­shing.

Heere some will say, he that is once faithfull, and whom the Lord hath once sealed, that man cannot haue the spirit taken from him: therefore though the operation and working of the spirit be for a time hindered and interrupted, yet it shall bee re­stored againe, because the Lord hath promised, that whom hee loueth he will alwaies loue. It is true, that if any fall with Dauid he may and shall rise againe with Dauid, if hee pertaine to God, but then hee must earnestly and soundly repent as Dauid did: and to come to a true and serious confession of thy sinne indeed, it shall be the hardest worke, and cost thee dearer then euer any thing did. Againe, who would be so foolish to make of a parti­cular and rare example a generall ground, as to fall with Dauid for company, to rise with him for company: and because [Page 525]thou feest one sore wounded with a dagger to be cured, to desire to be stricken with the same dagger to be healed with that man for company. Nay if any hath falne from that grace he hath once receiued, let him pray that he may rise againe; but let him know, that being falne, if he had all the hearts in the world, and could shed fountaines of teares, he should finde them all too little and insufficient to lament soundly, so as the Lord would come a­gaine to comfort him.

Lastly, heere may bee doubted, since the spirit must not be quenched, and that as hath bene taught before, it must be main­tained, or else it will decay: whether it be in vs to nourish this spirit as well as to quench it. To this wee answer with Paul, Philipp. 2.12.13. Make an end of your saluation with feare and trembling: for it is God that worketh in you both the will and the deed, euen of his good pleasure: so as we must feare, but we must also worke. And this spirit cannot be idle in vs, so as wee must not stand gaping, looking that the Lord should fill vs with his graces; but wee must worke, because the Lord worketh vp­on vs. So then the Lord doth all meerely of his grace. But heere is humilitie and diligence commended to vs; and there­fore doeth the Lord by his Ministers exhort vs to good workes, to make vs more circumspect and chearefull in doing them: for the holy Ghost worketh not absolutely and simply in vs, but vouchsafeth meanes, it selfe being the chiefe efficient to prepare the mind to receiue that grace to which wee are exhor­ted; euen as wee all liue by Gods prouidence, yet not without bread. And as the safetie of a childs riding standeth in the fast holding of the father: yet the words of the father, to bid him hold fast, maketh the childe more warie: euen so exhortation maketh vs more warie in auoiding sinne, for we are not dead stones, but liuing instruments: and therefore as we performe liuely actions of the bodie, so must we haue spirituall operations of the minde; the fruite and benefit whereof, is discerned by the power and strength of the holy Ghost, who worketh both in vs and by vs.

Now for the second point, which is the meanes how the com­mandement of not quenching the spirit may be best obeyed? [Page 526]It is by making much of the Word and the Preachers thereof: for by prophesie, is meant such as haue the word of exhortation in their mouthes, and of whom it is said, Esa. 59.21. The spirit that I put into their mouthes, shall neuer depart from thee nor thy seede. Whereby wee learne, that as the spirit is giuen by the word preached, so is it also maintained by the word preached; and as there is no light without the Sunne, no fructifying of the earth without the windowes of heauen be open, nor no lampe burning without oile: so is there no faith begun and continued without we be established in the word of grace. Now if we finde sometimes no heart in the word, but that it is irksome to the eare and vnpleasant to the sound, let vs not therefore refuse the meanes, and exclude our selues from hearing: for oftentimes a stomacke is gotten by eating, and though the spirit be quen­ched in vs in this grace, yet let vs come where this grace is offe­red: and though we heare not sometimes with such a rellish as we would and ought to doe, yet let vs pray that our hearing may doe vs some good; and that by hearing our stomacke may come againe. And if we heare often and forget it, yet let vs do that in this kinde of sicknesse, which we doe in the distemper of our na­turall bodies, eat the oftner, if wee eat much and cannot retaine it to digest it: so if we cannot remember what we heare, let vs heare the oftner, because our memories are so weake: so as if there be any preaching, (not neglecting our callings) let vs par­take of that foode, and the Lord may in mercie so much blesse our diligence, as we may by one Sermon learne so much, as may comfort vs in the houre of death.

Lastly, as in generall diseases of the bodie, (as in an ague) all parts are weake, but principally the stomacke, yet it receiueth a medicine, and the disease it selfe prouoketh vs to that: so if Sa­tan haue weakened thy stomacke so much, as thou hast no list to heare the word, let this dulnesse be so farre from discouraging thee, as that it make thee lust and desire the more after it. For as Paul said to the Centurion, Act. 27.31. Except these abide in the ship yee cannot be safe, when they of themselues would needs haue gone foorth: and yet Paul had the absolute promise before, that himselfe and his whole companie should be safe: but this [Page 527]was conditionall, if they obeyed the meanes, that is, if they abode in the ship. Euen so, they that despise the meanes of hearing, refuse the mercie of reforming their liues, and of mol­lifying their hearts; whether they refuse of rashnesse; as heare or heare not it is all one: or of distrust; as, though I heare it will do me no good: for assuredly except we heare as often as wee can, we cannot maintaine this spirit: and going out of this ship, that is, departing from the word preached, it is not possible to be saued.

THE Apostle in the 9. and 10. verses going be­fore did exhort seruants that were professors, to shew themselues obedient to their masters, ac­cording to the flesh in all things without offence to God, and chargeth them, that though they be in a base & low degree, yet they should labour to adorne the doctrine of Christ. Now in the 11. verse he addeth a forcible reason to his former exhortation: because that grace, that is, the doctrine of the Gospell, which, &c. hath appeared to all men, that is, to all conditions of men, that it might instruct them to lay aside prophannesse, concupiscence of the eies, & all things that sauour of the world, and to liue iustly toward men, and re­ligiously [Page 528]toward God, waiting for the glorie to be reuealed.

The words diuide themselues into two parts: the first com­mendeth the excellencie of the teacher, which doth instruct vs: namely the grace of God: the second is the matter of instructi­on: and this is to be considered two waies: first, by shewing what things we are to forbeare, which is twofold: first vngod­linesse in respect of religion: secondly, worldly lusts as furthe­rers to prophannesse. Secondly, by shewing what things we must incline vnto, which be three: first, sobrietie of life: secondly, to liue righteously toward men, for the duties of the second table: thirdly, to liue religeouslie in respect of the worship of God. Last in verse 13: there is propounded an effectuall meanes whereby we may be the better affected, and more earnestly pro­uoked [...] follow this counsell, which is, an expectation or ho­ping for of a more excellent glorie, which shall be giuen at the appearing of the Lord Iesus: for hardly can a man throughly mortifie himselfe, vnlesse he propound to himselfe a more ex­cellent reward in the life to come.

For the first, that is, the grace of God, which is the teacher: this that is so called heere, may be iudged and resolued to be the Gospell, or the doctrine of the Gospell, by the end of the tenth verse, that yee may (saith the Apostle) adorne the doctrine of the Gospell, which is called grace, by the effect it worketh in the hearts of men, namely, because it bringeth vs to the grace of Christ through the remission of our sinnes in his precious bloud. And therefore Paul (Rom. 1.16.) calleth the Gospell, the po­wer of God vnto saluation to euery one that beleeueth, whatso­euer he bee Iew or Grecian: and Eph. 1.13. sheweth how that by trusting and beleeuing in the word of truth the Gospel of our saluation, we are sealed with the holie spirit of promise. And 2. Thes. 2.10. the reason is giuen, why men are reiected and cast from Christ, because they receiue not the loue of the truth, that they might be saued. For as S. Peter saith, (1. Pet. 4.17.18.) Where shall the vngodly and the sinner appeare? and what shall be the and of them that obey not the Gospell?

Secondly, this grace of God doth perswade vs thus to liue as is heere prescribed, by this token, that it bringeth saluation: [Page 529]so as obserue, he doth not say simply: The grace of God hath appeared and teacheth vs, &c. but that grace which bringeth saluation, doth beseech and teach vs to reforme our liues, be­cause saluation is already purchased. Euen so Christ and his forerunner Iohn Baptist, (Matt. 3.2.) preached amendement of life for remission of sinnes, because the kingdome of God was at hand: that is, the Gospell, so called, because none shall enter into that kingdome, that hath not first entered into the kingdome of grace. So Paul when he had folded and enwrapped all vnder sinne, and had taught the points of our predestination, (Rom. 9.10.) in the 12. chapter, and 1. verse, he beseecheth them by the bowels of the Lord Iesus, to be renewed in their mindes, and re­formed in their liues. And Rom. 6.12. he exhorteth them, that sinne may not raigne nor haue dominion ouer them, because they are called to the grace of the Gospell to bee iustified in the blood of Christ. So Peter (1. Pet. 1.17.) from our redemption draweth an exhortation to new life. If (saith he) yee call God fa­ther, passe your time in feare: and Paul (1. Cor. 6.20.) exhor­teth to glorifie God in our members, because we are his, and not our owne, being bought with a great price. So as this is the most effectuall persawsion that can bee, [...]. Cor. 7. [...]. because we are alreadie washed, to keepe ourselues cleane.

Further obserue, that the Gospell being brought in heere not simply, perswading vs to purity & cleannesse of life, but as bring­ing saluation with it: that as all benefites may perswade, so there bee three sorts of benefites especially that may perswade most, of which saluation is the greatest. The first kind of bene­fite to perswade by, is deliuerance from some great extremity: the second, is an aduancement from a base estate to some high dignity: the third is a benefite that ioyneth both these toge­ther, and this is most forcible. How farre the first of these may preuaile, Dauid sheweth 1. King. 1.29. who when hee would assure Barsheba his wife, that Salomon should succeed him in his kingdome, to giue the best security he could, he protested: As the Lord liueth, that hath deliuered my soule from aduersity, thy sonne Salomon shall raigne after me: as if he should say, as hee was to bee thankfull and obedient to the Lord for these his [Page 530]deliuerances: so he would pledge and gage this to her, vpon the certainety of Salomons succession. For the second sort, when from a base condition a man is aduanced to some speciall preferment; and how this preuaileth appeareth in Ioseph, Gen. 39.8.9. who by the force of this argument beateth backe the assaults of his Ladie and Mistresse: for he bearing in minde the speciall benefites of his master towards him, reasoneth thus; I Ioseph by my masters fauour am now the greatest in all his house, being at first a bond-man, there is nothing but he hath committed to my charge, onely thee hath he reserued to him selfe: how is it possible then I should commit such a villany to so kinde and bountifull a master? making his owne aduance­ment as a bulwarke to driue backe the siege of his mistresse in­continency, thereby euen to stoppe her mouth by appealing to her owne conscience, that weighing how his master had dealt with him, there could bee no excuse for him if hee should commit such a villany. For the third, wherein both these con­curre: what heart can bee so vngratefull as not to bee per­swaded to yeeld obedience to him that hath performed both these? If a man committing some criminall offence, and when the stroke was euen ready to be giuen, in that very instant of his anguished minde, as for death it selfe, so for so shamefull a death, the King should send him a pardon, and after ad­uance him to some honorable office, therby to grace him for his former indignitie, and to cleare him of his former blemish: if this man should haue any suite recommended to him from his King, which sute should carry with it some remem­brance of his deliuerance; were it possible for that man but to execute this commandement, and to further this suite with great loyaltie? Surely hee could not but doe it. Let vs see then how farre the Gospell may preuaile with vs since it hath brought saluation; which implieth and presup­poseth that there was damnation before: for wee were the heires of Sathan, without Christ, without light, wrapped in the chaines of darknesse, ordained not to the execution of the gibbet, but to bee iudged after the passing of a few da [...]es in trouble and vanity, to be tormented eternally with the damned: [Page 531]from this hath the Gospell brought vs: therefore when we are tempted to sinne, we should say vnto our selues, As the Lord liueth that hath deliuered my soule from death, I will not doe it: and haue this suite commended vnto thee, not to wallow in the mire, by this token, that the Gospell hath saued thee from hell. For the second benefit, it was singular fauour to be freed from the former misery; but the Lord together with that hath aduanced and raised vs to speciall dignity, that of the bond-slaues of the diuell, we are made heires, not of this world onely, but of the world to come, fellow heires with the Lord Iesus, to be beloued with the same loue, and to tast of the same glo­rie:Iohn 17.22. so as wee may say with Ioseph, Thus and thus bountifull hath the Lord beene vnto mee, how can I then commit such wickednesse against the maiesty, and in the presence of so good a God?

Hence learne, since the Gospell exhorteth vs by this sauing ar­gument to reformation of life, whensoeuer we are assaulted in­wardly by our owne lusts, by the instrument which is the diuels, to vse the benefit of this saluation to stay vs from that sinne we are tempted to, let it be it were to wantonnesse, then let euery of vs argue thus with himselfe: And what? shall I vse the members of Christ, bought with such a price as the blood of the Sonne of God, and shall I make them the members of an harlot?1. Cor. 6.15. shall I thus requit the Lords kindnesse, and so lightly esteeme the riches of his mercy? Why now hee doth not command to per­forme the law, and so be saued; but because I am already saued he doth beseech me to amend my life; and shall I set no more by all his benefites bestowed, both vpon my soule for instructi­on, and vpon my body for health and comelinesse? shall I not remember the manifold temptations he hath freed me from, and the multitude of his compassions extended towards me? shall I make no more reckning of his fauour that hath bestowed on me so many graces, and pardoned so many sinnes? Far bee it from me, that aduisedly and deliberatly I should so despite the Lord as to grieue his spirit, and dishonor that God that hath gi­uen me Christ out of his owne bosome, and with Christ all things else, and through him saluation.

Now for the instruction, and first for the things we are to for­beare: the first is vngodlinesse, that is, not onely the superstition of the heathen and palpable Atheisme, but all carelesse seruing of God, when men regard nothing lesse then the purity of a good conscience in the seruice of God, and when they little res­pect the true worship of God, but onely make a shew and a sem­blance to serue him: so as the word (vngodlinesse) doth signisie all dispising of him openly, or seruing of him negligently. Now all vngodlinesse, prophannesse and urreligiousnesse doth touch first the exercises God hath appointed to testifie our sincerity: secondly, it toucheth God himselfe. For the first, when wee come to heare the word or to pray, if we doe not perswade our selues that hee that despiseth the teacher despiseth God, as wee may see Luk. 16.29. by the answer of Abraham to the rich man, They haue Moses and the Prophets, let them heare them. And fur­ther, if we doe not beleeue that what so is preached out of the Bible, shall as fully be executed as if it were now performed, as we may see Reuel. 22.19. this is open vngodlinesse: and for this diminution of the truth of Gods word, his part shall be taken out of the booke of life; for a man must iudge of vngodlinesse by the effects of vngodliness, as to say, a mans good meaning is good beleefe: for then was Vzziah vniustly punished and smitten with the Leprosie for burning incense vnto the Lord, 2. Chron. 26.19. for his intention was good, but his action was accursed, because it was not for the King to deale in the Priests office. So when we heare men say, It were no matter if there were no more going to Sermons, since there is no more following of them: these and the like are speeches of open vngodlinesse; for did euer any man grow colder for sitting by the fire, or leaner for ea­ting of bread?

The second thing to be eschued, is worldly lusts, which be two fold: first, to lust after vnlawfull things, which be either the flesh­ly desires of a carnall man in himselfe, or which may hurt our neighbour, either in name, goods, or body. Secondly, when we lust after worldly lawfull things vnlawfully and immoderatly; both which are set downe in three generall points by Saint Iohn, 1. Ioh. 2.16. first the lust of the flesh, that is, that the flesh would [Page 533]liue at ease: as we may see by she reasoning of the rich man with himselfe, Luk. 12.19. after great store gotten, Now soule (saith he) liue at ease, eate, drinke and take thy pastime. Se­condly, the lust of the eye, to liue wantonly, and to haue an adulterous eye as Euah had, that could not see the fruit, but shee must eate it, Genes. 3.6. and as Achan had, Ioshua 7.21. that could not see the Babylonish garment, but hee must haue it: and as Shechem had, that could not see Dinah, but hee must rauish her. Thirdly, the pride of life, that is, the desire of honour, and thirsting for preferments in this life; for it is impossible for that soule that is surfeited with these things, to carrie any true loue toward God, or any burning zeale toward his truth. And these bee they that wrought so forcibly with our first mother, in yeelding to the first temptation that euer was in our flesh: for first the apple seemed faire to the eye:Gen. 3.6. second­lie, it was good for meate: thirdlie, it was good for know­ledge, which implied pride of life, shee thinking thereby to bee as wise as God. These three the Gospell denieth vs of, when we sauour so of them, as our greatest care is to enioy them, and wee affect them more then the righteousnesse of Gods kingdome. And as the Gospell teacheth vs to forbeare these things, so also doth our Baptisme: for who so is dipped in the water, which representeth the blood of Christ, hee is thereby instructed to denie himselfe, and to hate the workes of the diuell: this being a Sacrament, which not onely sealeth to vs remission of sinnes in the blood of Christ, but also sanctification by the spirit of Christ; which consisteth in mortifying the old man, and quickening the new. The first standing on these two: first, death: secondly, buriall: that as wee beleeue Christ to bee dead to obtaine pardon for all our sinnes; so we beleeue that hee by his obedience obtained the spirit of God to mortifie all our corruptions: and when hee went into the graue, our old man was buried with him, that we might bee raised vp with him to newnesse of life: and this is set downe 1. Peter 1.2. where he saith, We must suffer in the flesh, that is, die in corruption and in sinne daily▪ euen as Christ did in his bodie. And he that doth not crucifie his affecti­ons, [Page 534]performeth not his vow in Baptisme, nor cannot cha­lenge any part in Christ his death: for he is said to die once to sinne: Non vt peecatum desineret, sed vt peccatum destrueret: not to shake off sinne, for he had none, but to destroy sinne which was in vs; so as hee is sure to haue part in the condemnation of the world, that hath not begunne to rest in the corruption of his flesh.

Now for the things which are to be embraced, they are three: first, sobriety: out of which words learne generally in setting these things that are to be followed last; That the least corrup­tion is the best perfection in a man: and therfore first we are heere instructed in the negatiue, not to liue vngodly and wan­tonly, before hee commeth to the affirmatiue, to follow so­briety: and for this end hath the Lord giuen eight of his com­mandements hegatiuely, that is, thou shalt not doe this, nor thou shalt not doe that; and but two affirmatiuely, thereby shewing that our nature euer inclineth to the worst. And that these negatiues, Thou shalt not liue irreligiously, Thou shalt not liue filthily, must first bee giuen in precept before there can be planted any holinesse in vs: and our perfection and victory standeth in this, to master as many infirmities as we can, and to runne as neare as we can to the prize of Christ his glorie. The word sobriety is especially taken in humane learning and com­mon phrase for the vertue of temperance and continencie in our diet, that wee surfeit not; but though it haue this strict signification, yet more generally in the Scripture it is taken for that vertue whereby wee so containe our selues in the out­ward blessings of this life, and in the applying of the in­ward graces of the minde, that wee neither surfeit too much in pleasure, nor presume not too much on knowledge, to bee drunken with holinesse. For sobriety in outward blessings Christ giueth a caueat, Luke 21.34. Take heede your hearts bee not oppressed with drunkennesse and surfeiting: and present­lie expoundeth this to be with the cares of this life, taking his proportion, that a man may bee as drunke with worldly cares, as with beastly quaffing. For the other, that is, for containing our selues within some iust compasse in vsing [Page 535]Gods graces, Paul (Rom. 12.3.) saith: Let no man presume to know aboue that is giuen him to vnderstand, lest by taking too much vpon him, and not knowing his owne proportion, he be­come drunke. And this could Festus see, that too much learning might make a man proud, though (Act. 26.24.) he applied it wrongfully to Paul. Now that wee must bee temperate in the blessings of this life, is shewed by the parable of them that were inuited to the Kings supper,Luk. 14.18. and excused their absence, some by mariage, some by buying of farmes and oxen: all which were in themselues lawfull, but yet made vnlawfull by permitting their hearts to bee stollen away with the riches of iniquity, as Christ tearmeth them. And to this end also is the parable of foure sorts of seedes cast into the ground,Mark. 4.8. whereof one onely prospereth: meaning thereby, that many being earnest profes­sors, and receiuing the seede of the word, so as it rooted, and wanted nothing but ripening, wherby they themselues knocked as it were at heauen gate, and yet went crosse to hell, because the seed euen when it was in the blade, was blasted and choaked with the thornie cares of this life. This Paul had learned by ex­perience, which caused him (1. Tim. 6.6.) to charge men to be moderately minded, because many haue fallen from the faith by riches; as if he should say: he that carieth this resolution to be rich come of it what will, will neuer content hemselfe with the pouerty of the Gospell, nor the portion of Gods childen, the bread of affliction: for the Apostle set not downe there extor­tioners, or chafferers, or such like, but onely speakes of men fil­led with the desire of riches, as of the abuse of lawful things. And if this will not make vs wary enough, let vs learne of Christ, (Luk. 21.34.) to take heed lest at the day of iudgement the Lord finde vs heauy with the cares and fetches of this life. This iudge­ment is generall, at the consummation of all things; or particu­lar, at thy owne departure: for as the tree falleth so it resteth. And if this will not serue, then let vs feare the examples Christ pro­poundeth, Luk. 17.26.28. in the daies of Noah and of Lot; hee doth not say, they were vnmercifull, or idolatrous, taxing them with any such grosse sinne, but reciteth the generall corruption, they eat, they dranke, they married: and what was the end? the [Page 536]floud came and swallowed them vp, and fire from heauen came and consumed them. And in these examples he setteth downe three sorts of men: the first followed their pleasures onely: they eat and dranke. The second followed their profit onely, they bought and sold. The third, that followed both their pleasure and their profite, the worst of all; they build for their pleasure, and plant for their profit. So that if the caueat or warning will not moue vs in the doctrine,Luk. 16.9. let the example feare vs in the se­quele. Heereof is it, that they be called vncertaine riches, and deceitfull riches, because they so ensnare and entangle our hearts, that we neglect the meanes of our eternall peace. And certaine it is, that more goe to hell for abusing lawfull things, then for vsing things simply vnlawfull: for these are so defor­med in their face, as men are ashamed to vse them, the other are so disguised with the outward apparence of some delightfull shew, that we embrace them as our friends, that strike the first stroke to wound vs at the heart.

Now to come more nearely to the bounds of sobriety, we must learne, that sobriety in pleasures standeth in three things: first; in a moderation in meates and drinkes: secondly, in recreation: thirdly, in apparell. For the first, hee that doth so intoxicate himselfe with feasting, and so stuffe his belly, as he is made vn­apt for his calling, such a man doth surfet as well as he that hath so enflamed himselfe with wine, as he breaketh foorth into some open distemper; or so filled his paunch, as he is constrained to regorge it vp againe. Yet I doe not say, but the cup may some­time ouerflow, and we may at one time be more cheerefull and liberall then at another: for Timothy may drinke wine for his stomackes sake, (1. Tim. 5.23.) for it cheareth the heart, Iudg. 9.13. And we see Christ at a mariage approued more liberall diet then at other times: for (Iohn 2.9.) when wine failed, hee himselfe turned water into wine. But yet we must walke so sober­ly in all things, that by fulnesse of bread which was the sinne of Sodome, we neither benumme our senses, nor disable the mem­bers of our body from their speciall duties, alwaies obseruing this rule: that wine is to be giuen to the heauy heart, and not to the merry. For the second, which is recreation: euen in this [Page 537]haue the best surfetted, but we must looke that they bee first of honest report, which giueth small warrant for cards or dice; and if they were lawfull, yet ought not the children of God so much to vse them: because in that they imbol [...]en others that doe a­buse them. For that is the Apostles rule, Phil. 4.8. Whatsoeuer are honest and of good report, thinke on such things. Secondly, wee must looke we vse them as recreations. [...]t so long as they may make vs vnfit to discharge our vocatio [...]: for the end of our play must bee labour, and not to be brought asleepe with it: for then doth it neither comfort the strength of the bodie, nor re­leeue the powers of the mind, for which recreation was ordai­ned. For the third, that is, apparell, the holy Ghost giueth vs a glasse to see when we are seemely arraied: wherein we must ob­serue two rules: first, that it be not costly: secondly, that it bee not garish: costly for the price, nor garish for the fashion. Paul (1. Tim. 2.9.) comprehendeth both these by name, forbidding costly apparell, which is that that is either aboue a mans abili­tie, or aboue those, whom in degree, profession, s [...]xe and age the Lord hath matched with vs. For wee must alwaies in attire striue to match our selues with the grauest Christians of our pro­fession. Garish is opposite to comelinesse, and is that which fol­loweth the cut, which by the outward vanitie of the bodie, sheweth the instabilitie of the minde: for the visible attire hath these inconueniences with it: first, it descrieth the inuisible pride of the minde: and saie and pretend what thou wilt, that thou hast no such end: when the leafe is greene on the toppe of the tree, how can I beleeue that the sappe is gone downe to the root? and when I see these streames of pride about thee, how can I thinke but they flow from the well head, which boileth in the heart? Secondly, as it expresseth pride, so it exciteth and stir­reth vp lust, and very oft the occasion maketh the sinne. Neither is it good for a light braine to drinke much, nor to put flaxe to the fire, nor oile to the flame, nor to lay open a costly garment before a glancing eie. Thirdly, it doth abridge vs in the perfor­mance of many christian exercises, as contribution to the poore, hospitalitie in the house, and such like: for as the French man saith, Where there is a veluet coate, there is a belly of rust, and [Page 538]when wee are growne so high in pride, as wee cannot looke downe vpon the low estate of our brethren, but behold them as Grashoppers vpon the earth: we may well curse that garment that withdrawes that blessing pronounced by Christ to them that visit the needy and relieue the naked.Mat. 25.36. True it is the Gospel prescribeth no set fashion: but looke what the most godly doe of our profession, by the grace of this Gospel we ought to fol­low that, and wee shall finde peace for our soules; for the Lord dwelleth but in two places, either in the high heauens, or in an humble heart. And as a Philosopher said of concupiscence, some was naturall and necessary, some naturall but not necessarie, some neither naturall nor necessary: so may we say of apparell, some is comely and necessary, some comely but not necessarie, and some neither comely nor necessarie.

The second thing that is to be followed, is righteousnesse in life, and iust dealing betweene man and man; and this is either generall and vniuersall, or particular and peculiar. The first is the ground of nature, That all men deale as they would bee dealt with: the second is this, that euery man in his seuerall calling should deale with a good conscience, & giue euery man his due. Iohn Baptist hauing preached a sermon of repentance, Luke 3.8. first generally exhorts them to newnesse of life, and then descen­deth to speciall duties to be recommended to speciall men; as particularly for the Publicans, vers. 13. you must receiue tribute according as it is taxed, and not inhaunce it for your owne gaine. For souldiers, vers. 14. Doe no man any violence, nei­ther robbe yee vnder this pretence, but be content with your wages. For rich men, vers. 11. that as the Lord had dealt boun­tifully with them, so they should extend their compassion to o­thers. Wherein obserue, that as euery calling hath his speciall sinnes waiting on it, so the Baptist setteth downe speciall and par­ticular remedies that euerie man must labour to furnish him­selfe withall. So heere to speake of one kinde of righteous li­uing, as that which is most abused, though the thing it selfe be most common, namely of bargaining: first obserue that Paul setteth downe a rule (1. Thessalon. 4.6.) that no professor in his trade should goe beyond a man, that is, that euery seller [Page 539]should set such a price as there may bee a iust proportion be­tweene the value and the thing bought. Now this value must be rated according to the generall rule of nature,Luk. 6.31. Doe as thou wouldst be done vnto: and it is not enough to say Caueat emp­tor, Let the buyer looke to it; but thou oughtest to haue care that he may haue equall aduantage of the thing he buieth, with the benefite thou receiuest. Prouerbs 20.14. is set downe the generall corruption of both these: It is naught saith the buyer, abasing it, that hee may haue it the cheaper: which implieth, It is good, saith the seller, praising it too much, that hee may price it the higher. Howbeit we must consider, that the same God that commaundeth thee not to assault his person, but to preserue it from violence, the same God enioyneth thee to haue care ouer his goods, that if his money doe passe tho­row thy hands, thou doe vse it with the same affection thou doest thine owne, alway remembring (Prouerbs 20.23.) that diuers weightes are abomination to the Lord, and that (1. Corinth. 6.9.) no vnrighteous or vniust dealer shall euer see God. Manie will come and make such a shew of holinesse, that their endeuour is to deale iustly toward all, as they will needs bee resolued what are false weights, what is vsurie, and what is circumuention or cosenage, that they may auoide it; and when it shall bee tolde them truely out of Gods worde what they are, and it falleth out to bee such as they expected not, then they returne either with heauie or with angrie hearts, and will resolue themselues what was spoken was false. E­uen as (Ieremie 42.5.) Iohanan commeth to Ieremie to know whether hee and the rest might goe downe into Egypt to dwell there, where they should see no warre, and promi­seth whether his message from the Lord was good or bad he would obey it: Ieremie went and asked counsell of the Lord, who answered, they should not in any case goe downe to Egypt. When Iohanan heard this, he burst foorth into outrage, saying▪ It is not the Lord hath told thee this, (Ier. 43.2.3.) It is Baruch that maketh thee thus precise against vs: so hee was resolued before what to doe, onely hee would haue beene glad if his purpose might haue beene confirmed by the Lords mouth. And as [Page 540]it fareth with the sicke patient, who affecting some meate hurt­full, asketh the Physitian whether he may eate it or no; who ha­uing the regiment of their bodies, and knowing their disease, telleth them, no, in no wise: yet so strong is their appetite that they wil take it, and onely would haue bene glad if the Physitian would haue approoued it. So men will come to know the nature of sinne, which being described to be vgly in it selfe, yet see­ming beautifull and gainefull in their affection, they will stil em­brace it; shewing themselues to haue descended of that young man spoken of Matth. 19.16. who would needs bee questioning with Christ how he might goe to heauen, and when he touched him in his wealth which he made his god, as that he must fell all, it is said hee went away sorrowfull, for hee had great pos­sessions.

Secondly, obserue heere the order the spirit vseth, placing iust dealing after sober liuing, as if it were impossible to looke for true dealing where sobrietie went not before; and therefore we hauing gone beyond the proportion of our old fathers, and ex­ceeding that sobrietie which was the auncient renowmed ver­tue of this age and nation, iustice and iust dealing cannot haue her due course, but the cloth must needs be stretched to main­taine our superfluities, so as that of Ioel 1.4 fitteth for this, What the Canker-worme hath left the Grashopper hath deuoured, what the Grashopper hath left the Catterpiller hath deuoured, &c. So wee by the same proportion may saie in these daies, That which purchasing (which enlargeth it selfe like hel) hath left, that sump­tuous building hath deuoured; what this hath left, magnificent furniture hath deuoured; what this hath left, pride of life hath deuoured; and what this hath left, ambition hath wasted: for great men must be bribed, and then poore men must needes be racked. And therefore it is certaine, if reformation beginne not at our selues, that wee can pull downe whatsoeuer ex­alteth it selfe aboue the compasse of modestie, comelinesse, and sobrietie, wee shall expect little trueth and iustice to o­thers.

Thirdly obserue what this is commandeth vs to deale iustly; it is not the law in terrour of death, but the Gospell, euen be­cause [Page 541]the Lord doth purpose to saue vs by this grace: so as it is a suite commended vnto vs by such a speciall token of the price of saluation, as wee cannot chuse but performe it with great care, vnlesse we will shew our selues greatly vnthankfull, and prooue our hearts to be more then flintie. Ieremie conuinceth (Ierem. 35.14.) the obstinacie of the Iewes by the example of the Re­chabites, who refused to drinke wine offred and set before them, because their father Ionadab had so commanded them. Heere­upon (saith the Lord) Iuda I haue warned thee often, but thou wouldst not incline thine eare nor obey me. Of which example we must make this vse; Rechah spake to his children but once, the Lord hath spoken to vs often to liue religiously; he was but the father of the flesh, God is the father of our spirits; his comman­dement was hard, and his yoke heauy, to forbeare the vse of lawfull things and necessarie, as not onely to forbeare wine, but they must neither sow nor plant, and yet they kept it: the Lords commaundement is, that wee surfeit not with the cares. of this life, and that wee deale honestly with our brethren: Rechah promised them but to liue long on earth; our Father for our obedience hath promised vs eternall life: so as both hee that commaundeth is higher, and the reward that is giuen is greater.

Now followeth the third thing that is to be embraced, and that is a godly life; for it were absurd to be precise toward men, and to deale wickedly with God: and all is abominable if our religion toward God exceed not our righteousnes toward men. To know what godlinesse is, shall bee best discerned by the contrarie: and vngodlinesse is three-fold; first the worship of a false God: secondly, the worship of a true God falsly, as the Iewes that executed the Lord Iesus, and Paul that perse­cuted the Church of Iesus, they did thinke they did God great good seruice: thirdly, such as worship the true God in a true seruice outwardly, but with an vnzealous heart, like Iudas that followed Christ and yet betraied him:2. Tim. 4.10. and like Domas that forsooke Paul and embraced the world, yet did hee not re­turne to his idols againe: and in truth there is no difference be­tweene these two last: for it is all one to serue him fantastically, [Page 542]as did the Pharisees; as to serue him coldly, as did the Laodi­ceans: but now godlinesse is opposite to all these, and is a true seruice of a true God, in a true religion, with a true heart. And this is soone discerned by our affections: for if we can tremble at the word preached, and be possessed with the spirit of feare at the least offence and sinne which we can commit, because we know that the maiestie of God is displeased, and the spirit of God grieued; and if from this feare doth spring sorow, and from this sorow, care of recouering our fall againe, and when wee are cured can resolue and strengthen our selues in patience to goe vnder the yoke of afflictions, and vnder the wheele of death for the truths sake, we may assure our selues our paths are straight, and that in our iourney toward God our feet be shod with the preparation of the Gospell of peace, not any way to be distra­cted with cares, nor distrustfull with the troubles of this life.

Hence obserue, that none are to be commended for their so­brietie and honestie, vnlesse also they be religions; which is pro­ued thus: None are honest, but they that be cleane in heart; no mans heart is cleane, that is not purified in conscience; and none are purified in conscience without faith; and none haue faith, that are not zealous and religious toward God; for faith striueth by praier with God. Thou wilt say, loue is the fulfilling of the law: but this loue toward our brethren implieth, and of necessitie presupposeth a loue of God, which constraineth vs to loue man: for no more then a man can loue God and hate his brother, no more can he hate God and loue his brother; and if he loue God, in this is euer included a loue and zeale toward his glorie. Againe, if we take the loue of our brethren, to be that Paul speaketh of, (1. Tim. 1.5:) it is then agreed: for then it is loue from a pure heart, a good conscience, and a faith vnfained, which being grounded on Christ is the foundation, roote, and well head of all honestie and iust dealing.

Lastly obserue hence, that the godlinesse here spoken of must haue two properties: for first, it must not be hidden in the heart, but fruitfull and visible to the eie, that the world may see it: se­condly, we may not deferre our godlinesse, but it must be pre­sent euen as the time of our life is: for Gods children most bee [Page 543]like the rod of the Almond tree spoken of Ierem. 1.11. which in those countries where it groweth, is the first that blossometh: yea we must not onely giue the first fruits as vnder the law, but euen all the fruits of our liues to the Lord: for God often pu­nisheth the want of his fear in our youth, with the want of wise­dome in our age: & if our godlines be not present he oftentimes cutteth vs off before we can see the time to come. Neither yet must we thinke it sufficient to cherish godlinesse in our hearts, no not in our chambers, but it must be as a light set vpon a hill, that not onely Gods children may see it for their direction, but that euen the world may see it for their condemnation: as Christ saith to his disciples, I haue sent you to walke in the midst of a froward and crooked generation, yet must they walke still: for by this open profession of godlinesse, we shew whose liuerie we weare, and that we are not ashamed of the crosse, nor aba­shed at it. Howbeit, this course of godlinesse which we must liue in, is no more nor no lesse then an absolute resignation and gi­uing vp of all things in respect of God; which standeth in three things: first, in giuing vp our reason: secondly, in denying our affections: thirdly, in framing our mind to a moderation in what estate the Lord shall set vs in. For the first, wee must resigne vp our reason to religion in two respects: first, for that it is an in­comprehensible mysterie which is vnsearchable: secondly, for that the ignominie thereof is vnsufferable in our reason, as to thinke that he is blessed that is hungrie, they vnhappie that bee rich, and that the Lords correction is loue. For the second, which is the giuing vp of our affections, it will teach vs so to walke, and so to deale as in the presence of God; it will make vs plough vp those furrowes of pride and vaine-glorie, which lie so deepe in our hearts: and when by the instigation of our af­fections we are mooued to riot or voluptuousnesse, it will make vs abstaine, because we haue giuen our selues to God. For the third, to haue a willingnesse to suffer what the Lord sendeth, will make vs resigne vp those inordinate cares of getting, where­with wee are oftentimes perplexed, and to content our selues with that portion the Lord hath shared out vnto vs: so as by religion and a godly life, we shall learne to say with Dauid: O [Page 544]Lord thou hast done it, therefore I hold my peace: and not on­ly to beare an outward contentment in worldly things, but e­uen in all calamities, to rest vpon the mercifull hand of God.

THe word of God hath two parts in it: first, it is a word of wisedome: secondly, it is a word of knowledge, by knowledge to reforme the iudgement, and to conuince the conscience; by wisdome to perswade the affections to the obedience of that we haue truly learned. Saint Iames here indeuoreth to perswade that none could be saued without works, and he proueth it by a double ex­ample of Abraham and of Rahab: Wilt thou vnderstand, &c. as if he should say: If that set downe before cannot sufficiently take root to affect thee and to perswade thee, that without the workes of a holy life thy faith is no better then a diuels faith, take this ex­ample of Abraham for all; thou wilt grant that Abraham was an excellent person, and had true faith, and that the couenant was so made with him, that none should be saued, vnlesse they were of his seed, either according to the flesh and spirit, or at least ac­cording to the spirit. And since the couenant was made with him, and he was saued by faith, so must all we be saued by his faith, that is, by a faith of the same kind that his was; for there is but one faith, though there be diuers measures of it. Now A­braham [Page 545]had an approued faith; as it is proued by this one act and worke of his for all, because it was the principallest of all, in that he staied not, nor demurred vpon the Lords commande­ment in offering vp his fonne, the greatest worke that euer flesh and bloud did, except his that was more then flesh and blood, namely Christ.

And because the Iesuits, as hardened enemies against the truth, haue strangely peruerted this place, we must vnderstand a difference betweene these speeches: Faith without workes is dead, and, Faith that is without workes is dead: for by the first speech may bee thought, that works giue life to faith; which is most false: but the second speech is true, workes being a neces­sarie consequent of faith, and an infallible signe, that faith hath gone before: euen as in these speeches, to say: The body is dead without breathing; and the body that is without breathing is dead: for if wee affirme and attribute the cause of life to brea­thing, it is false; for the soule is the cause of life in the body: but the other speech is true, for the body that hath no breath in it is dead [...] and where breath is, it is a signe there is life. So to say: the tree that is without fruit is dead, is true; but not to say, the tree without fruit is dead, for the tree that standeth in the ground & is not fruitfull, we may well say is dead at the root; but when the sap lieth at the root, we may well say there is life in the tree, though there be no fruit on the branches.

Now the aduersaries argue thus: No dead faith can iustifie: faith without workes is dead; therefore no faith can iustifie with­out workes: as if they should say; Christ Iesus neuer raised vp himselfe without his humanity, therefore his humanity helped in raising vp his flesh; which is most blasphemous. Howbeit, Christ separated from his humanity was neuer raised vp, this is must true. So they in their former argument referre iustification to workes, which is most false: but if they had concluded, ther­fore faith that is without workes cannot iustifie, they had done well; for thereby had been proued, that works had been insepa­rable from faith, but not that they concurre: for faith is alone euer in iustifying, but neuer alone in the person iustified: euen as the eye alone of all the parts of the bodie doth see, but the [Page 546]eye that is alone, separate from the other parts of the body, doth not sece at all, but is a dead eye.

Was not Abraham, &c. Heere consider two points: first, in what sense this is true: secondly, why this worke aboue the rest is commended and registred for a proofe of Abrahams faith.

The words heere set downe are directly contrary to the words Rom. 4.2. Abraham was not iustified by workes; and therefore they must be so reconciled as both places may bee true, lest con­trariety and variance appeare in the spirit of God, which cannot be. This is like those speeches vttered by Christ, My Father is greater then I: Ioh. 5.17 19. Iohn 10.30. and in another place, I and my Father are all one: and I count it no robbery to be equall with my Father; which is spoken in a different respect: the first, in the person of a me­diator: the second, in the person of the Godhead. So Saint Paul taking the word iustifying for iustification before God, said true: and Saint Iames taking the word iustifying for iustificati­on, or approuing of his faith before men, saieth true also: but the word being taken in one and the same sense, it were im­possible for an Angell from heauen or for Christ himself to re­concile them. And the reconciliation which the Papists make of these two places, fighteth directly with Paul: for they say, faith and workes doe iustifie: Paul saith, faith onely iustifieth. So as when Paul speaketh of iustifying by faith; hee meaneth that whereby wee are acquitted by Christ, and doe appeare perfect before God in him: and Saint Iames taketh it for be­ing iustified in the sight of men, that is, declared and approued to bee iustified when our holy life answereth to our holy pro­fession. And that the word Iustified is thus vsed, and taken in this sense, as Saint Iames doth, appeareth Psalme 51.4. That thou maiest be iustified when thou art iudged, that is, declared to bee iust. So Luke 7.29. the Publicans iustified God, that is, declared him to bee iust: and in the same place it is said, Wisedome is iustified of her children. And Luk. 10.29. it is said, the Lawyer was willing to iustifie himselfe, that is, to shew that hee was iust: and it is likewise prooued out of the text it selfe; Shew mee (saith Saint Iames) thy faith, shew it to mee, not to God.

Againe, Saint Iames had falsified and abused the Scripture, if he had taken the word (iustifying) in the sense to be made iust; for the sentence that Abraham was iustified, had passed the Lords mouth many yeeres before the sacrificing of his sonne: for this, that hee was iust, was pronounced long before Is­mael was conceiued, as appeareth Genes. 15.6. and therefore taking the word (iustified) to bee made iust, hee could in no sort bee iustified by offering vp his sonne, because he was iusti­fied before: but the meaning of Saint Iames is, that it was ap­prooued by this act and worke of Abraham, that God had not saied before in vaine that hee was iustified: and Rom. 4.10. it appeareth Abraham was iustified in his vncircumcision; and this worke Iames speaketh of was done long after his circum­cision.

To this the Papists reply thus, Though Abraham was iusti­fied before hee did this worke before God, yet there is a degree to bee more iustified, and so this place of Saint Iames may bee taken to bee a further iustification and an increase of faith before God as well as not. To this wee answer, that one pardon from God sufficeth for all sinnes, and one droppe of blood serueth for all offences: but because our faith is weake, that we are not able to apply this bloud all at once, therefore it is said, that we must grow from faith to faith: and he that is washed in the bloud of Christ is all cleane: but our sanctification in this life leaueth some grudge and tang of corruption, and maketh our feete im­pure, as Christ speaketh, Iohn 13.10. so as with God wee are iustified all at once; and there is no proceeding by degrees in respect of him, for blood pardons all, but water, that is, our re­newing groweth by degrees.

Now for the speeches of Saint Paul, Rom. 4.4.5. and Rom. 8.30. that none are iustified by workes: the Papists say, It is to be taken of the workes of the law ceremoniall, but not of the law m [...] [...]ll. But we must note, that Paul speaketh there of the law written in the tables of stone, of that law that manifesteth sinne to bee sinne, Thou shalt not lust, &c. which is the law mo­rall, and so their distinction false and friuolous. Besides they were both the lawes of God, and therefore a man may bee [Page 548]iustified as soone by the one as by the other: for as Paul saith, 2. Corinth. 3.5. All our sufficiency is of God, and of our selues we can doe nothing, and but that the vaile is taken away in Christ, the same couering remaineth which was in the old Testament vnder Moses.

And where Saint Paul saith, Abraham was iustified without workes, and no man shall bee iustified by the workes of the law: True, say the Papists, by none of the workes of the law that he doth in the time of his infidelity, but by them that hee doth after his conuersion he may be iustified. And they say, that for­asmuch as the Apostle saith, The workes of Abraham were done in beliefe; therefore by this hee excludeth onely those workes done before faith to helpe his iustification. So as by this wee see the aduersaries make two iustifications: the first, when of an infidell a man is made a professor, which they say is by congruity, when there is a certaine inclination in the heart of man to performe some good workes, and yet for want of grace cannot, the Lord seeing his heart thus prepared to be iustified, doth call him, and meerely of his grace doth iu­stifie him. The second, when a man is freely iustified by the grace of God, then by this grace of God and his owne free-will (say they) hee may increase his iustification before God.

For the first, we answer that none can be iustified by workes before faith; for this is as if a tree should bring foorth fruite without a roote, or a body should liue without a soule: so in vaine is it to make a question of that cannot be; for before wee haue faith it is impossible to worke, or to thinke of a good work. Secondly, where they say, that speech concerning Abraham is taken and to be vnderstood of his workes done before faith, and that he was iustified by his good workes in faith: this doth wholly eneruate and take away the strength of the Apostle his reason: for Paul saith, If hee were iustified by workes then had he whereof to glory with God, Rom. 4.6. which speech exten­deth as well to workes after faith, as before faith; for hee that deserueth any way may glory. Secondly, the Apostle saith, Not to him that worketh, but to him that beleeueth is righte­ousnesse [Page 549]due, for if hee worketh hee hath his wages by desert: that is (say they) he that standeth vpon his owne workes before faith, without the assistance of Gods grace, this man challen­geth it by desert, because hee did them without faith and grace: which euasion and shift is most vaine; for a man is not there­fore made euill because he doth euill, but he doth euill because he is borne euill: so a man is not iustified because hee worketh not, but therefore hee worketh not because hee is not iustified. And it is most blasphemous to say, iustification is wrought part­lie by grace and partly by free-will, and to thanke God that thy free-will with his grace can iustifie, for heereby shalt thou neuer be iustified: for if any thing of thine either preuent the grace of God, or assist it in thy iustification, then is it not as Paul saith, Ex gratia sedex debito, not of grace but of dutie. And where they speake of two iustifications, we neuer heard but of one, men­tioned by Paul Rom. 4.3. that is, iustification by faith. And for the second iustification, that is, that being iustified men may deserue something by their workes, this is but a fruite and effect of the first, that is, a daily proceeding to wash our feete, Iohn 13.10. and an earnest endeuour by good workes to make our election sure, and to haue our faith approued, according to that in the Reuelation, 22.11. that hee that is righteous may be more righteous, that is, may still bring foorth better fruit: for the workes of the iustified please God, not of themselues, but because they are iustified, for the person must first bee accep­ted before his worke can bee accepted. And though none shall goe to heauen but they that bee washed where blood hath gone before, yet none because hee is washed shall bee saued.

Now in this example of Abraham which is set downe heere, obserue foure parts: first, a briefe narration of it: secondly, the speciall worke of Abraham, which is aboue all other his workes registred and exemplified: thirdly, the amplification of the worke in the 22. and 23. verses: fourthly, the determinate conlusion that a man cannot be saued nor iustified by faith onely.

Of the example it selfe was spoken before; now followeth to intreate of the second part, that is, of the exc [...]plifying [Page 550]and enlarging of this worke of Abraham in sacrificing his sonne: Heere may be demanded, why the Apostle alleageth this worke of his more then any of the rest; as if there were some dispa­ragement betweene this and other his workes and excellent vertues: hee was peaceable to all, harborous to the poore, re­solute in afflictions, wise in the gouernment of his house, not affraid in the sight of Kings to set vp and erect an altar, as a testi­mony that he serued the true God, euen in the middest of their idolatry: yet is this worke preferred aboue all, that is heere set downe, because though hee was declared to bee iust in all his other workes, yet chiefly and aboue all in this of sacrificing his sonne.

The circumstances to exaggerate and make this worke seeme great, are these: If Abraham had beene commanded to haue disherited this sonne, or to haue banished him, or to haue seene him no more, it might much haue tried his patience; if he had had more sonnes then this, yet because he loued this sonne spe­cially well, in the affection of a parent it had beene much to haue endured: but this, that Isaac was borne of the free woman, and though borne of flesh, yet meerely supernaturall, in as much as there was no more life in Sarahs wombe in respect of her age then in a dead stocke;Heb. 11.12. that he was his onely sonne, his beloued sonne, the sonne of the promise, when Abraham knew that if Isaac were taken away, both himselfe and all the world should bee damned, because in this sonne alone was the promise: if he had had more children, though the couenant onely was tied to this sonne, or if there had beene any more hope of children, if hee might onely haue heard of the sacrificing of his sonne, and not haue seene it; or seene it, and not haue done it with his owne hands; or done it sodainely, and not haue gone three daies in strife betweene the law of nature, and the law of obedience: or if Isaac had offended any thing, or if this commandement had come from the tyranny of any Prince and not from God, or if it might haue beene closely done, and not in a mountaine, where the Sunne might abhorre to see such cruelty of a father toward an innocent child, it had beene much lesse euen in the affection of a naturall father, and yet a most grieuous triall and assault. But [Page 551]that this commandement must come from God, who first had bid him hope for this sonne, and now bids him kill him, as if he had before but mocked him: that an Angell must be the ambas­sadour and carier of this message, whom the weake eies of man cannot behold for glory: that this newes must come in the night when his eies by other obiects could not draw his minde from bethinking of this bitter message: and that this must seize vpon him in his sweet sleepe to awake him; though in respect of the former he might bee much anguished, yet by this so much the greater was his trouble: and yet far lesse had it been, if he might not haue gone so long perplexed in his thoughts. But now not to demurre nor stay vpon it, but to rise vp earely in the mor­ning, and in three daies iourney, wherein no doubt he had many and diuers agitations and combats of spirit, not to vtter a repi­ning word or grudging speech, this was a further and greater triall. For many are wont to be good at a brunt, who are alte­red by after cogitations. Then the words of the sweet child; Fa­ther heere is wood, but where is the sacrifice? had beene enough to haue rent his heart, to see he should be butcher to that sonne could aske so wise a question. All which must argue and shew such a strong and mighty faith in Abraham, that he could neuer so silently and chearefully haue performed this, had hee not beleeued, that if his sonne should haue gone to hell, the Lord could haue taken him out againe: for faith admits of no contra­diction when it hath a promise. And so we see Abraham forgets not onely to be a father, but the matter is so qualified by faith, that he forbeareth not only the affection of a parent, but in faith beleeueth, that out of his ashes the Lord would raise him vp, not another, but the very same Isaac.

From hence learne, that though the Lord examine not vs so streitly as hee did Abraham, yet hee trieth euery one of vs ac­cording to his measure: for the practise of religion and mortifi­cation concerneth all from the Prince to the tankerd-beater; and though wee cannot all be swallowed vp so deepely with the zeale of Gods glorie, as were Moses and Paul, Exod. 32.32. Rom. 9.3. who to win soules to God; wished themselues not to see God, yet must wee learne, when we haue a commandement, to exclude and lay aside all [Page 552]discourse of flesh and blood, and to follow Christ, euen to the hazard of our owne liues, not a farre off as Peter did follow him to his suffering,Mat. 26.58. but iust behind him, as neere as can be, accor­ding to the rule prescribed, and with that alacrity and resolution that we ought, euen as Abraham did heere to the sacrificing of his sonne.

Secondly, in this example obserue: that if Abraham could for beare to command his naturall loue of a father to a child at the Lords commandement, how much more shall wee bee vn­excusable, that cannot command our selues from vncleannesse of the flesh, and such like sinnes, but will keepe our sinnes as tenderly and as long as wee keepe our liues, and yet will bee counted the children of Abraham? But wee must answer our selues as Christ did the Pharisees, Ioh. 8.44. and as Saint Iohn did answer those to whom he wrot, 1. Iohn 3.7. that we doe but flatter our selues with the name, when wee are in truth the chil­dren of the diuell: for hee that doth righteousnesse is righte­ous; and if Abraham resigned vp the lawfulnesse of the tender affection of a father at the Lords commandement, much more must wee resigne vp our affections and discourses in vnlawfull matters.

Further obserue, that it is not enough for vs to deny our vn­lawfull pleasures and appetites, but wee must euen forbeare things lawfull if the Lord command it. If hee call vs foorth to triall for the Gospels sake,Mat. 4.20. we must with Peter and Andrew leaue our nets, that is, our calling; and forsake our wiues, that is, our comforts,Mark. 9.47. and our selues, euen to pull out our right eyes, if they be any impediments to vs in the progression of faith and a good conscience; and if there be any repugnancy that we can­not enioy our wiues and glorifie God, we must not regard them in respect of God: for if we doe, the Lords mouth hath spoken it, we shall neuer be saued. Let vs therefore take heed how wee build, for if our foundation be of stubble, the day of affliction will soone consume it, and wee shall be as blowne bladders em­ptied with the least pricke of any triall, and as brasse that yeel­deth an hideous sound vnder the hammer: but if we ground vp­on that golden foundation of faith, then in our afflictions shall [Page 553]we be as gold which is more agreeable in the sound, and more pliable in the stroke; and we lying betweene the anuill of death and the hammer of the Lords hand, shall shew our selues in pa­tience to possesse our soules, euen like Abraham, who without grudging did execute the Lords ambassage, though most re­pugnant to nature, and to the promise made.

Againe obserue, as this matter of triall in Abraham turned in the end to a comfortable issue: euen so shall it fare with vs in our afflictions and temptations; and if we wil sacrifice vp our honor, our affections, our Isaac, that is, our laughter, the ramme only shall die for it, that is, our cares, our troubles, our afflictions, and our vexations shall be wiped away. This is agreeable to that Mat. 10. Yee shall for my names sake forsake what you honour most, and loue best: and then followeth; If any man doe this, I will giue him in this life an hundred fold more, that is, more ioy, more resolution and peace of conscience, and more comfort in this base and low estate, then he should haue had in an hundred fathers, or an hundred wiues, not regarding the quantitie, but the blessing of God in the comfortable enioying of them. This offereth singular consolation to those that suffer for the crosse of Christ, that the thrones of this life shall onely be sacrificed, and our soules and consciences shall rest secure, filled with greater ioy in the end and issue of our troubles then euer wee were be­fore. And as the world saith; that he is rich that is contented; euen so we say, that he is safe that resteth in the Lords hands: And if we stretch foorth all our powers to embrace Christ, then is he gone as a harbinger to prouide a place for vs in heauen,Ioh. 14.3. and he that saueth our soules, wee may well trust him with our bodies.

Further obserue, that he offered vp his sonne, and yet he did it not: wherein we learne, that the purpose of a mans heart be­ing fully resolued to do a thing, it is in the Lords eies as if he did it, though he doe it not: for therefore is Isaac said to be offred vp, because he was so in the purpose of Abrahams heart, which the Lord accepted as an execution of the thing it selfe. And this holdeth both in vertues and in vices: for if a man be called be­fore the iudgement seate as an heretike in any time whatsoeuer; [Page 554]and being called thus to triall, offereth to seale his opinion with his blood, and matters going further doth not relent: what is this man in the light of God (if his religion bee true) but a Martyr, though his life be after pardoned? Not that euery resolution is taken of God as if it were performed; for Peter was caried with a vehement precipitation and presumptuous conceit of his owne strength, when he said, Master though all men forsake thee, yet will not I, (Iohn 13.37.) but I will lay downe my life for thy sake: and yet afterward vpon a small occasion he denied him. But if a man stand in the day of his examination and triall, and shrinke not, but is ready to sacrifice his life for the defence of God his truth, as Abraham was ready to haue sacrificed his sonne; then be­cause in the triall he did not relent, but euen in this time did pur­pose it, it shall be taken of God euen as this worke of Abraham, done though not done, and his life lost though he escaped with his life. In like manner falleth it out in sinnes, for if thy heart be full of a dultery, and yet because shee that should bee thy harlot dallied too long with thee, or else occasion did not fit thee, wher­by thou art kept from the act it selfe, yet art thou a whoremon­ger in the sight of God.Mat. 5.28. The like may be said of other sinnes, for though Saul threw not a stone at Stephen, but onely kept the clothes of them that did it, yet is he (Act. 8.1.) inrolled in the booke of God as one that consented to his death.

Vers. 22. Seest thou not, that the faith wrought with his works, and through the works was the faith made perfect?

23. And the Seripture was fulfilled, which saith, A­braham beleened God, and it was imputed vnto him for righteousnesse, and hee was called the friend of God.

24. Ye see then how that of workes a man is iustified, and not of faith onely.

3 This is the third part, namely the amplifying of this example in the 22. and 23. verses, together with the conclusion in the 24. verse.

Heereupon the Papists take occasion to say, that not faith a­lone, but faith together with workes worketh our iustification. Whereunto we answer, that there be some things wherein faith worketh alone, and some things wherein it worketh together with workes. Faith worketh alone with God, it hath wings and flies to heauen, it dealeth onely betweene God and Christ, and prostrateth it selfe before God in Christ, vpon confession that the soule is Satans due, and deserueth to bee bound hand and foote and to bee cast into prison as vnable to pay the debt; it intreateth that this obligation may bee taken from Satan, it wrastleth with death and damnation, and terror of conscience,Coloss. 2.14. and craueth a pardon, bringing nothing but the very heart blood of Christ. And euen as the very looking vpon the Serpent healed them in the wildernesse:Num. 21.9. and nothing else could appease the tempest, (Ion [...]h 1.15.) but the very casting of Ionah into the sea: and the sinnes of the people (Leuit. 16.22.) were laid onely vpon the Goate: so faith in this petition of forgiue­nesse, brings nothing, but commeth emptie, and laieth all vpon the shoulders of Christ. But now betweene men and men on earth, faith worketh by loue; so as if we bring nothing to men but faith, it is certaine wee neuer brought faith from God: for since thy heart is not discernable, and the spirit and piety of the heart is vnsearchable in respect of men, and good to God wee cannot doe, our faith vpon earth must be as busie before men in workes, as it is before God in the blood of Christ. And as Mar­tha and Mary (Luk. 10.39.) dwelled in one house, one onely to heare Christ, the other working and labouring to entertaine Christ; euen so our faith with Mary must onely kneele at Gods feet, to heare that comfortable voice of the pardon and absolu­tion of our sinnes in the blood of Christ: but our faith on earth must labour with Martha, by loue and good works to entertaine and helpe our brethren.

Besides, wee must consider that things may worke together, but not together in the same worke. Euen as Christ in the worke of mediation must haue two natures, a diuine humanity, and an humane diuinity: and we say not, that Christ as God onely, nor as man onely is Mediator: but by these two [Page 556]concurring together: and as wee saie, that Christ is not Me­diator without flesh: and as truely we saie, that hee raised not vp his flesh by his humanitie, but suffered in the flesh, and was raised vp by the power of his diuinitie onely; and that his diuinitie died not, but his flesh onely: and in this they worked seuerally; in the flesh to be ouercome of death, and in the spirit onely to ouercome death; yet these two in the worke of our saluation doe worke together. Euen so faith worketh with loue, in bringing foorth sanctification and a holy life: but in the verie apprehending of Christ his bloud, this power to iustifie is of faith onely. Like as the roote of it selfe giues life, but the roote with the branches bring foorth fruite. And as the fire maketh warme by heate and light, and yet the heate of the fire warmeth alone, but light is inseparable from it: so no faith can worke well without workes; but yet there are none iustified by the power of workes, but by faith onely.

Now where it it said, Faith wrought with his workes, and through the workes the faith made perfect: obserue that this is meant onely of a declaration to men; for we are perfectly iusti­fied in the sight of God by the bloud of Christ. And though the hand be leprous, yet it can receiue sound meate: so though our faith be imperfect, yet our iustification is perfect. For there is but one pardon in heauen, through that one death and passion of Christ; and before a man be perfectly iustified, he cannot do a good worke: for we must first be in Christ before wee haue faith, and must haue faith before wee can worke, for these are fruits of faith. And as a Toade is not therefore a Toade be­cause it poisons, but therefore poisons because it is a Toade: nor a Serpent is not therefore a Serpent because it stings, but stings because it is a Serpent: so we are not ingrafted into Christ because we are good, but being ingrafted into Christ wee are made good.

Lastly obserue in the wordes, that wee are not iustified because wee worke, but because wee shall be saued there­fore wee worke. Zaccheus (Luke 19.8.) had not saluation because hee restored foure-fold, and gaue halfe his goods [Page 557]to the poore; but because the Lord was come into his house, and had taken possession of his heart, therefore hee wrought these works of faith. Neither was the poore man in the Gospell healed because he should sinne no more:Iohn 5.14. but Christ faith, Thou art hea­led; therefore in signe of thankfulnesse for thy health looke to thy life that thou sinne no more: for heauen shall not be giuen to workes, but to workers; and promise of eternall life is made to the workes of the iust, as they are iustified,Gal. 3.11.12. and they are iustifi­ed onely in Christ, for in euery worke there is imperfection; not but that the spirit could worke perfectly, but that euery thing is receiued according to the measure of that that doth receiue it: and wee in this life are able onely to receiue the first fruites, and not the fulnesse of the spirit: for the spirit is like the Sea that is able to fill any vessell, but no vessell is able to con­taine it.

Now in the 23. verse, two parts are to be considered: first, the purpose of the Apostle in alledging this Scripture: secondly, the sense of the matter deliuered.

For the first, if Saint Iames cited this place to proue that A­braham was imputed righteous in the sight of God by this work of sacrificing his sonne, hee must needes haue wrested this Scrip­ture, which were blasphemy to say, being written by the singer of God: for Abraham had this imputation of righteousnesse through his beleefe giuen him and pronounced by God him­selfe, Genes. 15.6. before either Ismael or Isaak were borne: so as then the meaning of the Apostle in alledging this scripture, is onely to shew that that testimony which God gaue Abraham of the excellency of his faith, was declared and approued to bee true by the performance and execution of this speciall worke.

Now for the second point, concerning the sense of the place cited, namely that Abraham beleeued God, and it was impu­ted to him for righteousnesse: here we see that it is agreeable to the scripture, that the obedience of the sonne which stood in two parts, first in fulfilling the law, secondly in satisfying for our sins, is onely inherent in the sonne, and was in him euen from the moment of his conception to the moment of his ascension: [Page 558]and that wee haue onely his obedience allowed vnto vs, and through the imputation thereof we are made iust, not that it a­bideth in our selues, for we are no better then Abraham: but we haue it by imputation as Abraham had. And this is a doctrine of great comfort and necessitie to be beleeued, that wee haue it by imputation and not of our selues: for now wee are sure it shall neuer faile vs, nor wee shall neuer lose it, as Adam at first lost his innocencie wherein he was created: and therefore now since the Lord recouered vs being lost, he hath more care of vs then to trust vs with the cariage of our owne righteousnesse, and ther­fore hath committed it to him whose loue faileth vs not, and of whose abundance euery of vs are filled.

Now this the Iesuites doe greatly scorne, and call it a new no righteousnesse, if we be not iust in our owne persons; and they say, that God cannot be iust, if he make a man iust through the righteousnesse of another, and not in himselfe: Take heed (say they) of the glosse of the Caluinists, who hold, that our righte­ousnesse is a thing onely inherent in Christ, which is a fantastical, imputatiue, new, no righteousnesse, whereby we conceiue that to be in vs which cannot bee found in vs: and they (say the Ie­suites) count it more to Gods honor to take him to be iust, that is not so, then for God to make him iust through his grace that was wicked. Further the Iesuites say, that God at first iustifieth meerely by grace; but after so qualifieth a man, as after his con­uersion he hath righteousnesse inherent in him, and so not im­puted, and this is mans righteousnesse, because it is in man, but Gods righteousnesse because it commeth from God.

To this we answer: and agree that God iustifieth the wicked, but it is blasphemie to say, that hee iustifieth the wicked conti­nuing wicked; and we hold that wee are made iust through the obedienceof Christ communicated to vs; and as Christ for vs was made sinne, who of himselfe had no sin; so we in Christ are made righteous being of our selues vniust. And wheras they say, that God after a mans conuersion doth qualifie him with some habituall matter whereby he is in himselfe iust before God, we say, that he iustifieth no man but after his calling, when he gi­ueth him the spirit of regeneration, whereby he is chaunged in [Page 559]his affections, and reformed in his life, which is as water where bloud hath gone before; by bloud to cleare him from the guil­tinesse, and by water to cleanse him from the filthinesse of his sinne: so as we say he is not wicked after his calling,1. Ioh. 5.6. but God then maketh him partaker of the first fruites of the spirit, (wit­nesse his conuersation) and by this effect he is declared to be iu­stified in the bloud of Christ.

Yea but (say the Iesuites) your opinion cannot be sound, since righteousnesse giueth a denomination that such a man is righ­teous before God, and it is such a qualitie as a man cannot be said to be iust in the iustice of another, no more then to liue by another mans health. Now this is true of formall qualities, but not of iudiciall imputation: for as a payment made by another, dischargeth the obligation, and maketh the principall partie no debter, so the iustice of God being satisfied in the death of Christ, wee are freed from that penaltie we had incurred, and acquitted of that debt we did owe, which we should haue paied had not Christ done it. Hereupon the righteousnesse of Christ is called a garment, which we haue not by birth, but as a thing that commeth from without: so as the righteousnesse of Christ confi­sting in the couering of our nakednesse as a garment, prooueth that that whereby we are imputed righteous, is not a thing abi­ding in vs, but a thing laied vpon vs in the loue of Christ. Yea but (say the Iesuites) what iustice is this in God to accompt a man righteous in anothers righteousnesse, or to account him a sin­ner that had no sinne? True it is, it is another mans righteousnes if we speake of the inherencie, but yet our righteousnesse and not his onely, as he is our person, our Christ, and our Sauiour;Ioh. 17.23. and it is ours, since wee haue him whose it is: and this maintai­neth Gods iustice to punish Christ in our person, and to iustifie vs in his, in respect that he is in vs and we in him: and so doth he neither punish the innocent, nor iustifie the wicked. And for this cause it is said, that we are flesh of his flesh,Ephes. 5.30. and bone of his bone, which must not be vnderstood of any incarnation & grosse naturall coalition and mixture of his flesh and ours, for then the reprobate should haue this righteousnesse aswell as the elect. But as it is said in mariage, man and wife are but one flesh, not [Page 560]meaning thereby any coniunction of natures, but still they re­maine seuerall, but onely because by couenant and promise they are to separate their bodies one for another: so is it to be vnder­stood, not that we with Christ are conioyned in substance, but yet more nearely conioyned then any naturall or artificiall vni­on, and more truely (but yet spiritually) then the husband is to the wife, the members to the body, the branch to the tree, or the meat to the body that it nourisheth, which must alwaies bee taken mystically. And in this respect when wee know that Christ is truely ours, that God giueth life, and this life is in the Sonne, and this Sonne is in vs, it followeth, that wee are not sa­ued by his righteousnesse but by our owne, his person being made one person with vs, not really in substance, but spiritual­ly; and yet not subiect to fantasie onely, for wee are indeed in Christ, and not partakers of his spirit onely, but of his flesh also; according to that of Christ, Iohn 6.50. Vnlesse ye eat my flesh and drinke my bloud, yee haue no life in you: not that wee eat the ve­rie flesh of Christ with our mouth, but leauing the grossenesse of substance, we do truly feed on him by faith spiritually, and we are made not onely partakers of his benefites, but of Christ him­selfe: as it is said: He that hath the Sonne hath life, not the benefits of his life, but life it selfe: so as we are ingrafted not into Christ his death, but into Christ himselfe, and Christ dwelleth in vs, as himselfe speaketh, Iohn 6.56. And wee are made not one soule with Christ in desire, nor called spirituall because we are ioyned to him in spirit: for wee are ioyned to him in bodie allso: yet is it called spirituall, because it is wrought by the power of the holy Ghost by faith in this life, and in the life to come by the very as­pect and beholding of God, and the irradiation of the blessed Trinity. And although we are not able to conceiue and vnder­stand this, it is no maruell: for it is a great mystery, a mystery of all mysteries, surpassing the excellency of an Angels conceipt, only adore it and beleeue it, and labour not to compasse it by the weaknesse of thine vnderstanding, which shall neuer be truly vn­derstood, till we see God face to face.

Heere may be demanded, how Abraham could bee one flesh with Christ, seeing that he died long before Christ was borne. [Page 561]Notwithstanding this be so, yet Abraham and all the rest of the Fathers through their faith were spiritually conioined to Christ who is the Lambe slaine from the beginning of the world, and they were not saued by their regeneration and workes of faith: for these were but effects of their first vniting to Christ spiritual­ly; which speech of our coniunction with Christ, is like that of the true Catholike Church, who are said to bee members of another, though they be seuerall persons, in respect of the mysti­call reference which they haue to Christ their head.

Further they obiect, Rom. 5.19. As by one mans disobedience many were made sinners, so by the obedience of one many are made righteous. Whereupon they inferre, that it must be proportio­nable euery way: and that as corruption is naturally deriued from Adam to vs, and his very corruption really abideth in vs, so Christ must really deriue his righteousnesse from himselfe to vs, or else (say they) the example holdeth not. To this we say, as in Adam we are truely sinners by his sinne, and that not by imitation, but by imputation; for that one sinne of Adam which condemned all the world, was onely committed in the person of Adam: so the iustice of Christ is no more in vs, then was that sinne onely of Adam which made vs all to be damned, and the punishment of that sinne brought originall sinne, and the gene­rall corruption. And (say they) though all are saued through the obedience of Christ, yet as after the sinne of Adam, originall sinne was deriued to vs, so must Christ his righteousnesse needes be in vs. We answer, true it is they agree in this: Adam giueth vs that be hath by the participation of his flesh, Christ giueth vs that he hath onely by the communication of the holy Ghost. A­gaine we say, as euery man dieth of his owne disease, and yet it may be he had that contagion from another, so for Adams sin, as it was imputed vnto vs we die, and yet not for Adams sinne aloue, but for our owne, for in vs there is the very matter of corruption: but Christs righteousnesse is not in the flesh but in the spirit: for though we may haue perfect sinne, yet we cannot haue perfect righteousnesse: Againe, there be three degrees in Adams sinne: first, by imputation: secondly, by propagation and drawing the filthinesse of Adams sinne really into the soule [Page 562]and flesh of man. Thirdly, we are condemned iustly by the imi­tation of Adams sinne, in as much as when we come to discreti­on we sinne as Adam did: but rigteousnesse is spirituall, and hath but one degree, onely by imputation and not by imitation, for who would goe to hell to suffer as Christ did? And yet there is somewhat in Christ, not imputed to vs, but deriued to vs, yet no matter to iustifie vs; that is, the sanctification of his nature, which is the renewing of ours: and this holinesse we must haue actually in vs, but all this is after our conuersion wrought meere­ly in the obedience of Christ his blood.

VNto the example of Abraham, the Apostle mat­cheth this of Rahab, to shew how by this excel­lent worke she did proue her selfe a conuert Is­raelite from a cursed Cananite: wherein first is questionable, why the holy Ghost should vouchsafe to sort Abraham that most reuerend father of the faithfull and of the Patriarkes, with a woman who was for her condition base, because a victualler; for her country cursed, because a Cananite; for her conuersation infamous, be­cause a strumpet, and leaue other excellent examples of worthy men, which might seeme to haue beene a lesse disparagement to Abraham: whereto is answered, that there is a speciall cause why [Page 563]saint Iames setteth this example downe aboue the rest, because to the example of Abraham it might haue been replied, that he was a singular and rare man, so [...] might be compared with him, none did euer exceed him, and many were inferiour to him and yet haue beene saued: and therfore that the Apostle should not too much insist vpon the example of Abraham, for this cause he hath chosen such a one, as there is so many degrees betweene Abraham and her, as if it bee aboue our reach to match Abra­ham, yet wee may bee ashamed not to onermatch a whoore. And if wee can neither imitate the highest, nor bee equall with the lowest, let vs boast neuer so long of good workes and faith, it is certaine wee are monstrous hypocrites, and cannot bee saued.

Secondly, in this example wee must wisely consider what worthy things there are in this worke of Rahab taken out of Iosh. 2.1. that it should receiue this honour to bee matched with the noble acts of the Patriarkes, both by this Apostle and in Hebr. 11.31. Wherein wee must examine the lawfulnesse of her act, not onely to conceale them that came as spies, but to abet, comfort and conuey them away, since they came to espy the land, which tended to the desolation of the whole coun­trey, and subuersion of the state. Which maketh nothing for them that send Emissaries and Iesuites into this our land, to steale away the hearts of the people from their lawfull Soueraigne. For in that Rabab did thus aide, comfort, and abet them, shee did it not because they came to vsurpe and assault the countrey, (for if they had had no right, but onely had come to haue made a larger extent of their Princes ter­ritories, it had beene in them a fellonious purpose, and as much as rouing vpon the sea and robbing by the high-way; and if shee had suspected they had come to this end without hauing any better right, vpon paine of her soule shee should haue discried it, otherwise she had beene disloyall to her Prince and State:) but in that shee did conceale it, shee knewshee had her security from heauen, that cursed should all those bee that resisted the seed and race of Abraham; she knew that by the mandate of the almighty the land was giuen vnto them, and that [Page 564]they that dwelt therein were but vsurpers, and therefore were bound to yeeld it vp as from God▪ And if vpon this knowledge she had not protected them as [...] did the Angels, Genes. 19.8. she had beene guiltie of their bloud: she might haue beene vsed like Tarpeia among the Romanes, who when shee had ingaged them to deliuer vp their bracelers vpon recompence of yeeld­ing vp the Citie and Tower, the fouldiers ouerwhelmed her in stead of giuing her the bracelets: but all conditions made by Rahab were performed by the spies, to shew that the whole worke proceeded from the Lord. Now for the letting them out by night, though it bee not lawfull by the lawes of such defenced cities and places, to scale the walles in the night time, yet vpon the equitie of the cause, and in the case of ne­cessitie it may bee excused; for shee set them out at a window, a thing done without mutinie or any fraudulent purpose to es­cape, and therefore iustifiable, euen as the letting downe of Paul in a basket was, Acts 9.25. And in this whole worke shee sinned nothing but in making of a lie, which though some excuse and extenuate because it was Mendacium officiosum; an officious and dutifull lie, yet it is no way excusable, for no lie to saue a soule is lawfull. Wherein wee obserue, that euen the Saints of God in their best purposes haue in some things followed their mother wit, and their owne corruption. With­all note the louing kindnesse of the Lord, that this particular blemish in the worke doth nothing derogate from the excel­lencie of her obedience, no more then Rebecca, Genes. 27.8. who notwithstanding she subscribed to the oracle of God that Iacob should ouercome Esau, yet shee by indirect meanes sought to preuent this worke of God, which the Lord in mer­cie did winke at in respect of her generall resolution to be o­bedient. The like may bee saied of Abraham, who because hee thought the feare of God was not in the house of Abi­melek, and that they would haue slaine him for his wiues fake, Genesis 20.2. dissembled Sarah to bee his wife, and ca­ried her vnder the name of his sister; which infirmitie the Lord passed by, because in other his actions hee was faith­full.

Heere some to debase this worke of Rahab may say: Why, was this such a matter to ha [...] [...] few messengers of the Lord? and why should this commend her faith, since she neuer came to triall to auouch this worke? We answer, that the resolution she admitted was very great, since it might haue cost her the grea­test torment that could bee; and shee might so haue stunke in the sight of the people by thus betraying them and their coun­trey, as either the people in a mutiny, or the King in iustice might seuerely and cruelly haue executed her: so as by this it argueth that she was perswaded that the God of Israel was onely to bee worshipped, and the seede of Abraham onely in the world to bee esteemed: and heereupon shee did practise the rule of our Sauiuor Christ, euen to hate her owne nation,Mat. 11.20. and tooke her life as it were into her hands to saue theirs that were the seruants of God. So as though in the former example the Ramme onely was sactificed and not Isaak: and in this example Rahab safely deliuered, and her parentage reseued; yet the resolution of them both was nothing lesse: and so the speech of Christ true, that they that for his sake forsake all,Mat. 10.37. shall haue more comfort in that little that is left, hauing peace of consci­ence, then of all the former store: nay, that they that suffer for his sake shall bee free when their persecutors shall bee fette­red, as appeareth Ieremie 39.11.15. Ieremie that was in de­solation and in prison was safe, when the King himselfe had his eyes put out: and Ebedmelech the Kings counsel­lour was promised not to perish, when the rest should fall by the sword, because hee had made the Lord his arme.

Further, this example of Rahab to stand so resolutely for the deliuerance of the Lords messengers, conuinceth all those that howsoeuer religion twang vpon their tongue that they can prate of it, yet proue that they haue nothing in them but the Laodicean luke-warmth, Reuel. 3. in that they so professe it as they shrinke in the day of triall, and dare not aduenture to har­bour the Lords Embassadors, and to succor them as Rahab did. Yea and this example condemneth others, who are so farre from forsaking lawfull things, as wife, possessions, life, &c. [Page 566]for the Gospels sake, as they will not forbeare vnlawfull things, no not to leaue off the least shew [...] pride, or the least profit in biting gaine. Whereas by this example wee are taught to take vp our crosse, and not to looke backe-like Lots wife, Genes. 19.26. for there is no tarying in Idolatrie or other profanenesse, to fetch any thing from the house toppe,Mat. 24.17. or to runne backe into the fields to take our garments, though they bee necessarie for this life, as our Sauiour speaketh in the Gospell. But more iustly the example conuinceth them that row with the tide, and professe with the parliament: for he that doth therefore professe religion because he hath his protection from the Prince and State, would with the State serue the diuell. Nay, in matters of religion wee must not ground vpon examples, but vpon the trueth of the re­ligion: for as we must not follow a multitude to do euill, so nei­ther must we follow a multitude to do good onely because they do it, Exod. 23.2. For it is not the religion of God which we en­ioy because the parliament enioineth it: but therefore it is by parliament commanded, because it is the religion of God: and fearefull it is to thinke, that a Prince can prescribe a law to the eternall God, which is farre more disparagement, then for a subiect to make a law how he will obey his Prince, which not­withstanding is not sufferable. But as Rahab was perswaded that the God of Israel, that sent those men, was the onely God, and that the loines of Abraham for whom this land was to be gained, were the true owners by the speciall promise of God: and in this respect she regarded not her Prince, nor her countrey, nor her owne fathers house, but that by speciall mercy they were exemp­ted; but she did most faithfully and in great obedience, and in a most Christian resolution willingly resigne vp the countrey to them, to whom the Lord had giuen the title: Euen so must wee in matters of the Lords seruice alwaies preferre and stand for the will of God to be obserued, rather then either to haue our coun­trey preserued, or our Prince obeyed. For as Peter saith, Act. 4.19. It is better to obey God then man; yet still so, as we submit our selues to the power and authoritie of the higher powers, vnder whose sword are our bodies, though our soules be vnder the shadow of the Almightie.