Three Treatises, Treatise 2 (4 of 4)

Three Treatises · Treatise 2 (4 of 4)

p. 233First it is an estate of impotency and Disability to any good, Paul in his pharisaicall condition thought himselfe able to live without blame, Phil. 3. 6. But when the commandement came he found all his former moralities to have been but dung. Our naturall estate is without any strength, Rom. 5. 6. so weake that it makes the Law it selfe weake, Rom. 8. 3. as unable to doe the workes of a spirituall, as a dead man of a naturall life, for wee are by nature Dead in sinne. Eph. 2. 1. and held under by it, Rom. 7. 6. And this is a wofull aggravation of the state of sinne, that a man lies in mischiefe (1. Ioh. 5. 19.) as a carkasse in rottennesse and dishonour, without any power to deliver himselfe. He that raised up Lazarus out of his grave, must by his owne voyce raise up us from sinne, The dead shall heare the voyce of the Sonne of man, and they that heare shall live. Ioh. 5. 25. All men are by nature strangers to the life of God, Eph. 4. 18. and sorreiners from his household, Eph. 2. 19. Able without him to doe Nothing, no more then a branch is to beare any fruit, when it is cut of from the fellowship of the roote which should quicken it, Ioh. 15. 4. 5. In me, saith the Apostle, that is, in my flesh there dwelleth no good thing. Rom. 7. 18. a man is as unable to breake through the debt of the Law, or his subjection to death and bondage, as a beast to shake of his yoke. Act. 15. 10. or a dead man his funerall clothes. Ioh. 11. 44. In one word, so great is this impotencie which is in us by sinne, that we are not sufficient to thinke a good thing. 2. Cor. 3. 5. not able to understand a good thing, nor to comprehend the light when it shines upon us. 1. Cor. 2. 14. Ioh. 1. 5. Our tongues unable to speake a good word, How can yee being evill speake good things. Matth. 12. 34. Our eares unable to heare a good word, To whom p. 234shall I speake and give warning that they may heare, behold their eare is uncircumcised and they cannot hearken. Ier. 6. 10. our whole man unable to obey, the carnall minde is not subiect to the Law of God, neither indeed can be. Rom. 8. 7.

The Reasons hereof are these. First, Our universall both naturall and personall …, wee are by nature all flesh, children of the old Adam, Ioh. 3. 6. Children of Gods wrath. Eph. 2. 3. and so long it is impossible wee should doe any thing to please God, for they that are in the flesh cannot please God. Rom. 8. 8. a man must first be renewed in his mind, before he can so much as make proof of what will be acceptable unto God. Rom. 12. 2. This naturall Impurity in our persons is the ground of all impurity in our workes, for unto the … every thing is uncleane, Tit. 1. 15. and all the fruit of an evill Tree is evill fruit. Math. 7. 18. And Saint Paul gives the reason of it, Because our fruit should be fr…itunto God, Rom. 7. 4. and fruit unto holinesse. Rom 6. 22. Whereas these works of naturall men doe neither begin in God, nor looke towards him, nor tend unto him, God is neither the principle, nor the object, nor the end of them.

Secondly, Our naturall … ie, the best performance of wicked men is but foreign, the Gift of an enemie, and the sacrifice of fooles. It proceedeth not from love which is the Bond of perfection, that which keepeth all other requisite ingredients of a good worke together, Col. 3. 14. which is the fulfilling of the Law, Rom. 13. 8. and the principle of obedience, and all willing service and conformity to God, Gal. 5. 6. Ioh. 14. 15. and ever proceedeth from the spirit of Christ, Gal. 5. 22. for by nature we are enemies, Rom. 5. 10.

Thirdly, Our naturall infidelity, for the state of sinne is an estate of unbeliefe, The spirit shall convince the world of sinne, because they beleeve not. Ioh. 16. 9. Now infidelity doth utterly disable men to please God, without p. 235faith it is impossible to please him. Heb. 11. 6. There can no good worke be done but in Christ; we are sanctified in Christ, 1. Cor. 1. 2. we are created in Christ unto good works, Eph. 2. 10. we must be one with him before wee can be sanctified, Heb. 2. 11. and this is the reason why faith sanctifies and purifies the heart, Act. 15. 9. and by consequence the whole man (for when the fountaine was clensed all the waters were sweete. 2. Reg. 2. 21.) because faith is the bond which fastens us unto Christ. Eph. 3. 17.

Fourthly, Our naturall ignorance and follie. For the state of sinne is ever an ignorant estate. Evill men understand not judgement. Prov. 28. 5. The usuall stile that the Scripture gives sinners, even the best of sinners, those who keepe themselves Virgins, and escape many of the pollutions of the world, as Saint Peter speakes, 2. Pet. 2. 20. is fooles Math. 25. 2. though they know many things, yet they know nothing as they ought to know. 1. Cor. 8. 2. Now the roote of our well pleasing is wisedome and spirituall knowledge, Col. 1. 9. 10. that is it which makes us walke worthy of the Lord, and fruitfull in good works. Whereas want of understanding is that which makes us altogether unprofitable, that wee doe no good. Rom. 3. 11. 12.

And now what a cutting consideration should this be to a man to consider, God made me for his use, that I should be his servant to doe his will, and I am utterly unfit for any services save those which dishonour him, like the wood of the vine, utterly unusefull and unmeete for any worke? Ezek. 15. 4. what then should I expect but to be cast out, as a vessell in which is no pleasure? If I am altogether barr…n, and of no use, what a wonderfull patience of God is it that suffers mee to cumber the ground, and doth not presently cast me into the fire? that … me like a noisome weed to poison the aire, and choake the growth of better things? If I drinke in the raine, and bring forth nothing but thornes, how neere p. 236must I needs be unto cursing? And this conviction should make men labour to have place in Christ, because thereby they shall bee enabled to please God, and in some measure to bring that glory to him for which they were made. For this is a thing which God much delights in, when a creature doth glorifie him actively, by living unto him. He will not loose his glory by any Creature, but fetch it out at the last, but when the Creature operates out of it selfe to Gods end, and carries Gods intention through its owne worke, then is hee most honored and delighted. Herein, saith Christ, is my Father glorified, that ye beare much fruit, Ioh. 15. 8. and herein did Christ glorifie his father in finishing the worke which he gave him to do. Ioh. 17 4. What an encouragement should this bee for those who have hitherto liv'd in the lusts of the flesh, to come over to Christ and his righteousnesse; and for others to goe on with patience through all difficulties, because in so doing they worke to that end for which they were made, they live to God, and bring forth fruit unto him, who hath in much patience spared and in infinite love called them to himselfe? How should we praise God that hath given us any strength in any way to doe him service? that is pleas'd to account himselfe honoured when he is obeyed by us, who spoile all the works we do with our owne corruptions? And how should we husband all the pretious moments of our life to the advantage of our master, whose very acceptation of such unworthy services should alone bee both encouragement and reward enough unto us? The more profitably any man lives, the more comfortably he shall die.

Now to consider more particularly this disabilitie which comes along with sinne, we may note, that it is either totall, when a man is all flesh, as by nature we are; or at best partiall, in proportion to the vigor of concupifence, and life of sinne in the best of us. To touch a little upon both of these.

p. 237First, in a wicked man, who is totally in the state of sinne, there is a Totall and absolute impossibility and impotency to doe any thing that is good. Every figment and motion of the heart of man is onelyonly and continually evill. Gen. 6. 5. But though his heart be evill, may not his actions or his words be good? No, for that is the fountaine whence all they issue, and impossible it is that sweete water should proceed from a bitter and corrupted fountaine, Matth. 12. 34. Iam. 3. 11. Looke on the best actions of wicked men. If they pray to God, their prayer is an abomination, Prov. 28. 9. If they sacrifice, God will not accept nor smell, nor regard any of their offerings he will esteeme them all abominable and uncleane, as a dogs head, or swines bloud, Amos 5. 21. Esai. 66. 3. Seeme things never so specious in the sight of men that doe them, yet in his sight they may be uncleane, Hag. 2. 13, 14. If they turne, and enquire and seeke early after God, all this is not fidelity but only flatterie, Psal. 78. 34. 37. Like the spicing and embalming of a carkasse, which can never put so much beauty or value into it, as to make it a welcome present unto a Prince.

But what then? Can a wicked man doe nothing but sinne? when he gives Almes, builds Churches, reades the Scripture, heares the Word, worships God, are these all sinnes? if so, then he ought to forbeare them, and leave them utterly undone. Here are Two Points in this case, First, to consider How all the workes of naturall men may be esteem'd sinfull; and secondly, this being granted that they are sinfull, How they ought to carry themselves in regard of doing or omitting of them.

For the former of these, we are first to premise these notes. First, a worke done may bee Sub duplici genere Boni, it may be measured by Two sorts of Goodnesse; first there is Goodnesse ethicall or morall, in relation unto manners, and in order unto men; and secondly, there is Goodnesse theologicall or divine, in relation to Religion, p. 238and in order unto God. A thing is morally Good, when it is Good in the sight of men, good unto humane purposes, good by way of Example, or by way of EdificationQuamvis viden… … cor… & r…tio vi… … … … … servit, nullo … … …—… virtu…es quas si… videtur—Nisi ad Deum …, etiam ipsae … su…t potius quam virtutes. … lib. 19. cap. 25. Non … qui … … … pauperi … Deosae…, … sunt vitia virt… thu…; … est … … … … … … … … … … … … … operib. To. 4. c. 7. to others, who judge as they see. But a thing is then done divinely when it is done with the spirit of holinesse and of truth (for the Father seeketh such to worship him) when it is done in obedience to the word; for wee are to note that a thing may bee done by a man rationally out of the sway and rule of right reason, and a certaine generousnesse and ingenuitie of spirit, which loves not to condemne it selfe in the thing which it allowes, and to walke crosse to the evidence of its owne rules, and yet that thing is all this while done but unto himselfe, and his owne reason is set up as an idoll in Gods place, to which all the actions of his life doe homage: or a thing may be done obedientially, with an eye vntounto Gods will that requires it, not onelyonly in a common conviction, but in a filiall and submissiue affection, as unto him; when you fasted and mourned, saith the Lord, did you at all fast unto me, even to me? If you will returne o Israell, returne unto me saith the Lord, Zach. 7. 5. Ier. 4. 1. A notorious finner walkes contrary to the principles of his owne reason and nature Ro. 1. 32. 1. Cor. 11. 14. contrary to the prosperitie and securitie of his present life, Levit. 26. 14. 1. Cor. 11, 30. and contrary to the will and Law of God. Now when a man breakes of a sinfull course, with ayme onelyonly at his owne reason, or prosperitie, though this bee to returne, yet it is to turne to our selv…s, and not unto God. They assemble themselves for corne and wine, saith the proph…t, and so seeme to returne, but though they returne, it is not to the most high: but like a deceitfull bow, though it seeme to direct the arrow to the marke, yet indeede it sends it out another way, Hos 7. 14 16. and in this regard though the substance of a worke seeme very specious unto men, who iudge according to the sight of their eyes, and measure the a…me and intention by the worke which p. 239they see, not the worke by the intention which they cannot see; yet to God that seeth not as man seeth, it may be an abomination, Luk. 16. 15.

Secondly, we are to note, That amongst Christians divine workes may be done morally and meerely foreign, according to the course of the places and times which a man lives in. Such were Saint Pauls services before his Conversion, which therefore he esteemed but dung, and suffered the losse of them, for a man may do good things, and yet when he hath done lose them all, 2. Ioh. vers. 8. Nay they may be done profanely, as Balaams blessing of Israel, and the false brethrens preaching, out of envy and ill will. Phil. 1. 15. 16. And morall things may be done spiritually and divinely; such were the Almes of the Churches2. Cor. 8. 5.2 Cor 8:5 of Macedonia to the Saints, that which they did they did as unto God, which made them ready to consecrate not onelyonly their substance, but themselves to the service of the Saints. Such was the contribution of the Philippians towards the necessities of Saint Paul, it wasPhil. 4 18.Phil 4:18 done with an eye to God, in which respect the Apostle cals it a sacrifice of a sweete savour, well pleasing unto God. The Good was intended unto Paul, but the service was directed unto God.

Thirdly, we are to note That some things are so essentially Good in themselves, as that they cannot be done, but they must bee well and spiritually done; such are those things which take in God into their very performance, and doe intrinsecally and in the substance of the worke respect him. Such are to love, feare, beleeve, trust, depend upon God; which things, though in regard of the unperfect manner of doing them they may have sinne mi…gled with them, because not done with all that strength as the Law requires, can yet never be totally …, and so unacceptable unto God. Other things may be Good materially, and in common acception, because they are the things which God commands to be done; p. 240but yet, because the doing of them doth not necessarily and … take in an ayme and respect to God, but is onelyonly … unto him, and that so as that the same thing may be done with other respects, therefore the Goodnesse is not in the things themselves barely considered, but in the right manner of performing them. Such were Iehu his zeale, the Pharises praying, the hypocrites fasting, and the like. In one word, somethings are so inherently Good, that though they may be done imperfectly, yet they cannot be do…e profanely; others so good with relation to God, that because they may be done without that relation, and such other conformities as are required in them, therefore they may cease at all to be good; as to preach out of envie, to pray out of hypocrisie, to fast out of opinion of merit, &c.

Now as indifferent things may be made good by circumstances: as to eate or not to eate is indifferent, yet not to eate for feare of scandall is charitie, and to eate, for feare of superstition, is Christian liberty. To observe things indifferent as indifferent, without any conscience of the thing it selfe, onelyonly in ttEadem opera hominum, sicut causas habuerint bonas vel malas, nunc sunt bona, nunc mala, que non sunt per se ipsa peccata, &c. Aug. contr mendacium ad Consent. li. 2. c. 7.due submission to the commands of iust authoritie, is obedience; to observe the same things without such authoritie, and that upon superstitious reasons, directed to binde the conscience, and leading to the thing as such a thing, is in regard of others great scandall, and in regard of a mans selfe bondage and idolatrie: Thus I say as indifferent things may bee made good or bad by circumstances: so other things, the matter of which is commanded, may yet be made in the doing of them evill, when that due respect and conformitie which the Law wherein it is commanded requireth is not observed. If a man build a wall, with p…etence to keepe out the Sea or an enemy, and yet leave a wide gap and entrance open to admit them, though hee who sees nothing but firme wall may admire the worke, yet he who viewes the whole will but deride it: so though a ma… p. 241doe very much, though hee proceede so farre as to offer up the children of his body, and bestow mountaines of cattell Mic. 6. 6, 7, 8.Mic 6:6Mic 6:7Mic 6:8upon God and his service; yet omitting righteousnesse, and iustice, and humiliation before God, though to men it may seeme very specious, yet unto God it is both abominable and ridiculous. As a piece of silver or gold may be shaped into a vessell of dishonor, which shall be destin'd unto …ordid and uncleane uses: so may a worke be compounded of choyce ingredients, the materials of it may be the things which God himselfe requires, and yet serving to base purposes, and directed to our owne ends, it may stinke in the nostrils of God, and bee by him reiected as a vessell in which there is no pleasure. A cup of cold water to a prophet as a prophet shall bee rewarded, when a magnificent almes with a pharises trumpet shall be rejected: As a small thing which the righteousSee D^r. Vsshers Answer. cap. 11. pag 466-472. M^r Boltons Directions. pag. 149-154. Down…. Wa…s. part. …. li. 1. ca. 7. foreign. Clem. Alex. strom l. 5. foreign. Clem. Alex. strom. lib. 4. Vid. Aug. De natura & grat▪ cap. 57. & 69. De Gratia Christ. contr: Pelag. & …. l. 1. …. 13. & 26. cont. 2. epist. …. lib. 3. cap. 5. hath, so a small thing which the righteous giveth, is better then great riches of the ungodly.

Fourthly, wee are to note what things are requisite unto the doing of a thing so as that it may bee an Act of obedience, and thereupon acceptable unto God.

First, then it must have a new principle, the Spirit of Christ, and the Law of the Spirit of Life, and Faith purifying the Conscience from dead workes.

Secondly, in regard of the manner, it must bee done with the affection of a childe, not out of bondage, but in love, 2. Tim. 1. 7. In voluntary service and resignation of all the members unto righteousnesse. Rom. 6. 19. In universall respect to all the Commandements, Psal. 119. 128. In obedience to God the Law-giver, for he never obeyes the Law even when he doth the workes therein contained, but when hee doth it with all submissiue and loyall affections towards him that commands it. Iam. 2. 10, 11. this onelyonly is to live unto God, and to bring forth fruite unto him.

Thirdly, it must be directed unto holy ends; and those p. 242are principally foure, to which others are to be subordinate,Aug. de morib. Man…ch. lib. 2. ca. 13. & ep. 120. but not repugnant. First, the glory of God, we must bring forth fruit, and finish our workes, and doe all that we have to doe with respect unto his glory, Ioh. 15. 8. Ioh 17. 4. 1. Cor. 10. 31. Secondly, the Edification, Service, comfort of the Church, that nothing redound to their offence, but to their profit and salvation, 1. Cor. 10. 3…, 33. Col. 1. 24. 2. Tim. 2. 10. 2. Cor. 1. 6. Thirdly, the Credit, honour, and passage of the Gospell, that it may be furthered, and not evill spoken of, 2. Cor. 6. 3, 4. 1. Cor. 9. 19. 23. Phil. 1. 12. Fourthly, a mans owne salvation, that he be not after all his paines a cast-away, but that he may save himselfe. 1. Cor. 9. 27. 1. Tim. 4. 16. 1. Pet. 1. 9.

Fourthly, all the meanes unto that end must be regular and sutable, Evill must not be done to bring good about, Rom. 3. 8. and all the circumstances which accompany the action must be right too. For as in the body there is not onelyonly requir'd beauty, but order and proportion; Let the face be of never so delicate and choice complection, yet if any part be mis-plac'd it will cause a notable deformitie and uncomelinesse to it: so in duties, an excellent worke may be so mis-plac'd, or mis-tim'd, or attended with such incongruous and unsutable circumstances, as that it may prove rather a snare of Satan, then a fruit of the Spirit.

Lastly, to make it completely acceptable, It must passe through the Incense and Intercession of Christ, who as he doth by his Merits take away the Guilt of sinne from our persons; so by his Intercession he hideth the pollution and adherencie of sinne that is in our services, and so giveth us accesse, and maketh all our duties acceptable by him to God. Ephes. 2. 18. 1. Pet. 2. 5. He hath made us Revel. 1. 6.Rev 1:6to be priests unto God, and our Prayers, and good workes, as spirituall sacrifices come up before God. But it is not sufficient that there be a Priest, and an offering, except there p. 243be an Altar too upon which to offer it (for it is the Altar which sanctifieth the offering) Now Christ is the Altar Matth. 23 19.Matt 23:19which sanctifieth all our spirituall sacrifices, Their sacrifices shall be accepted upon mine Altar, and they shall come up with acceptance on mine Altar, Esai. 56. 7. 60. 7.

These things being thus premised, we conclude, first, A wicked man cannot doe those things at all which are so essentially and inherently good, as that the very op… operatum or doing of them is from the spirit of Christ, as to love God, to trust him, and depend upon him: for as there are some things in nature which cannot be counterfeited or resembled; the shape of a man may bee pictur'd, but the life cannot, nor the reason, nor any thing that doth immediately pertaine to the Essence of man: so there are some things in grace which cannot by hypocrisie be done neither in the thing it selfe, nor in the manner of doing it, because sincerity, spiritualnesse, and filiall respects belong to the very substance and matter of the duety.

Secondly, other workes, whose Goodnesse doth notVid. Aug. epi. 48. & cont. Iulian. Pelag. lib. 4. ca. 3. De Nupt. & Conc. lib. 1. ca. 3. Retract. li. 1. c. 3. cleave necessarily to the doing of them but to the manner of doing them, wicked men may performe: but then they doe them onelyonly ethically and in conspectu hominum, with relation to men and manners: not spiritually as unto God, nor in obedience or respect to him. For first the Spirit of Grace is Christs spirit, Rom. 8. 9. Gal. 4. 6. and our flesh is quite contrarie unto it, Gal. 5. 17. and none have this spirit, but they who have fellowship with the father and the sonne, and are united unto him, 1. Ioh. 4. 13. none of which dignities belong to wicked men. Secondly, every thing that is spirituall is vitall, for the spirit quickneth; the spirit of Holinesse never comes but with a Resurrection, Rom. 1. 4. Ro. 8. 10, 11. 2. Cor. 3. 6. and therefore he is called the spirit of life, Rom. 8. 2. but now as the persons of wicked men, so their workes are all dead, Heb. 9 14. and therfore not being done spiritually & obedientially, impossible p. 244it is that they should in any sense please God, Rom. 8. 8. whose pure eyes can endure nothing which beareth not, in some, though most remote degree, proportion to his most holy nature, 2. Pet. 1. 4. But it may be objected, doth God use to doe good to those that hate him, and that even for the things which himselfe hateth in them? doth not that worke please him, which he is pleased to reward? and we finde the workes of wicked men in the Scripture rewarded. Ahab humbled himselfe before1. King. 21. 19.1 Kgs 21:19 God, and therefore God brought not the evill denounced upon him in his owne dayes. Iehu executed the2. King. 10. 3….2 Kgs 10:3 command of God upon the house of Ahab, and God established the throne of Israel upon him for foure generations. Nebuchadnezzar caused his armie to serve aEzek. …9. 18, 19, 20.Ezek 9:18Ezek 9:19Ezek 9:20 great service against Tyrus, and the land of Egypt was given him for wages, and for the labour wherewith hee served against it.

To this I answere, that this God doth not to iustifie or allow wicked mens actions, when they are in shew conformable to his Will; but first to shew that his merciemercy is over all his workes, when he is pleased to recompence the actions which hee might iustly punish: Secondly, to shew that God will never be upbraided, forEsai. 58. 3. Mal. 3. 14, 15. Iob 21. 14, 15. Ezek. 3…. 20.Isa 58:3Mal 3:14Mal 3:15Job 21:14Job 21:15Ezek 3:20 being any way behinde with men. Wicked men are apt to twit God with the unprofitablenesse of his service, and the unequalnesse of his wayes, to boast that their worke hath beene more then their wages; and therefore utterly to stop their mouthes, when he shall proceede in iudgement with them, he gives them such rewards as are most sutable to their owne desires (the hypocrites prayMatth. 6. 2. 5.Matt 6:2Matt 6:5 and give almes to bee seene of men, and that reward which they desired they have) and such as are most sutable to their services: As they bring him uncleane services, so he rendereth unto them unsanctified rewards; as the give him services full of hypocrisie which doe not please him, so he gives them benefits full of bitternesse p. 245which shall not profit them. Thirdly, to preserve humaneIllud constat inter omnes veraciter pios neminem sine vera pietate, id est, veri Dei vero cultu, veram posse habere virtutem: nec eam veram esse quando gloriae servit humanae: eos tum qui Cives non sunt civitatis aeternae—Vtiliores esse terrenae civitati, quando habent virtutem vel ipsam, quàm si nec ipsam, &c. Aug. De Civ. Dei. li. 5. cap. 19. societie from violence and outrage, for when wicked courses are from Heaven plagued, and moderate prospered, this keepes order and calmenesse upon the face of mankinde, which might otherwise bee likely to degenerate into brutishnesse. Fourthly, to intice and incourage wicked men unto sincere obedience; for thus may they recount with themselves: If God thus reward my uncleane, how aboundantly would he recompence my spirituall services? If he let fall such crums unto dogges, how aboundantly would hee provide for me if I were his Childe? If the blessings of his left hand riches and glorie bee so excellent even to the Goates, how pretious would the blessings of his right hand, length of dayes, and eternall happinesse be if I were one of his sheepe? So then it is not Ex pretio operis, but only Ex largitate donantis; The reward is not out of the value or price of the worke, but out of the bountie of God, who will not leave himselfe without a witnesse, but as a master for incouragement and allurements sake will reward the industrie of an ignorant scholler, though hee blot and deface all that he puts his hand unto; so God to overcome men by his goodnesse and bounty, and to draw them to repentance, is pleased to reward the workes which he might iustly punish.

But have not the wicked some measures and proportions of the Spirit given them, by which they are enabled to do those workes they doe? Heb. 6. 4. 1. Cor. 12 6. 7. And is not that a good worke which proceedeth from the supplies of the Spirit of God? To this wee answere, First, as it is the influence of the same Sunne, which ripeneth both the Grape, and the Crabbe, and yet though the Grape have sweetenesse from the Sunne, the Crabbe still retaines the sowrenesse which it hath from its selfe: so it is the same spirit which helpeth the faithfull in their holy, and the wicked in their morall workes, which yet p. 246still retaine the qualitie and sowrnesse of the stocke from whence they come. Secondly, we deny them not to bee good in Suo genere, that is, morally, and in the sight of men; but yet they are not good in Gods sight, so as to procure acceptance with him; for which purpose wee must note, That God gives severall proportions of his Spirit, and for severall purposes. To some the Spirit to sanctifie and renew, Rom. 1. 4. Tit. 3. 5. To others the spirit to edifie and profit withall, 1. Cor. 12. 7. To some charitie, and to others gifts, 1. Cor. 14. 1. To some as Instruments, that they may walke profitably before men, as Cirus was annointed for Iacobs sake, Esai. 45. 1, 4. To others as Sonnes and Members, that they may walke acceptablie before him, 1. Pet. 2. 5.

But then comes the second Case proposed, if a wicked man can doe nothing but evill, then it seemes hee ought to leave undone all his Almes, Prayers, Fastings, and Religions services, because we are to abstaine from every thing which is polluted with sinne; and that which God will not see, man must not doe. To this I answere No, by no meanes. The poore man at the poole of Bethesda, Ioh. 5. 7.John 5:7though utterly impotent and unable to crawle in when the Angell came to stirre the waters, did not yet neglect what lay in his power to waite at the place, and to endeavour his owne cure; Naturall impotency can give no excuse to wilfull neglect. When Simon Magus was in the gall of bitternesse, yet Saint Peter directed him thenAct. 8. 22, 23.Acts 8:22Acts 8:23 to pray. Here then these two Rules must regulate this Case. First, a wicked mans necessity of sinning must not nullifie the Law of God, which requires the doing of those things, though not with such an uncleane heart as he doth them. The impotency of man must not either prejudice Gods Authoritie, or diminish his owne dutie. As, though where sinne abounds Grace doth more abound, yet a man must not sinne that grace may abound; so, though when a wicked man doth the things of the Law, he finneth, p. 247yet he must not omit the duty, upon pretence to escape the sinne. Secondly, when a thing is evill Propter fieri, because it is done, the doing of that thing is unlawfull, and inti insecally sinfull, and therefore to be avoided; but when a thing done is evill, not because it is done, but because something which should make the doing of it good and acceptable is omitted, and so it is evill not in the substance of thing, but by reason of the defects which cleave unto it, here this ought stiil to be done, but the other ought not to bee left undone. Iehu was commanded2. King 10. 30.2 Kgs 10:30 to destroy the house of Ahab, he did so, and thus farre he did well; but his ends and Gods divide the same Action, God out of Iustice, he out of policie, and therefore though he esteemed it zeale, yet God accompted it murther and shedding of bloud, and though as it was in substance the thing which God commanded, he did reward it, yet as the execution thereof was otherwise then he required, so he threatneth to revenge it: I will avenge Hos. 1. 4.Hos 1:4the bloud of Iezreel upon the house of Iehu. What then, is Iehu to commit murther? God forbid: and yet is he to doe that, in doing whereof he did commit murther? yes, for God requir'd it. So then he was to performe Gods Command, but he was not thereby to worke out his owne projects, God commanded him to execute his justice, but not his owne revenge. When the Prophet Ieremie foretold the captivity of the Iewes, if hee had preached judgement with such an affection as Iehu did execute it, with aimes at his owne credit in the truth of his message, with delight in the ruine and desolation of the Church, with expectation and desire to see the lamentable accomplishment of his owne preaching (as…ona 4. 1, 5. Ionah did at Ninive) though hee had done that which God required, yet had he greatly finned in corrupting his message with his owne lust: but herein was the faithfulnesse of that holy man seene, that though he did proclayme the woefull day, yet he did not desire it, but p. 248said Amen to the words of those false prophets, thatIer. 17. 16. 28. 6.Jer 17:16Jer 17:28Jer 17:6 preached peace and restitution againe. So then to conclude this Case, when an Action hath evill in its owne substance, it is to be omitted, but when the Action is of it selfe the matter of a precept, and so hath evill onelyonly externally cast upon it by the Agent that doth it, here the Action is not to be omitted, but the Agent is to be reformed.

But you will say, If I may not doe evill that good may come of it, then I may not doe good when evill will come of it, upon the same reason, because evill is altogether to be prevented and avoided. To this I answer, that the Argument followes cleane contrary, I may not doe evill though good would come of it, I must doe good though evill should come of it. For when a command is absolute and peremptorie, we must not observe it with respect to consequences, nor foist in conditions or relations of our owne to over-rule the duety, lest wee make our selves Lords of the Law. Now the Commandement for doing Good, notwithstanding any consequences which may attend it, is as absolute and peremptory, as the command for not doing evill, and therefore we must not observe or forbeare it with respect unto any consequences. For God will have us to measure our dutie by his command, which requires to abstaine from evill, and to doe good, not by the Events that are incidentall and externall to the dutie done. So then that which is good materially of it selfe is to be done though evill follow, first, because God requires it, and his will must stand against all consequences. Secondly, because the evill that comes along in the doing of it is not any way belonging or naturally appendant upon the dutie, but is foisted into it by our wicked nature, and the wickednesse of man must not either annihilate the commands of God, or voide and evacuate his owne dutie, or lastly justifie or priviledge his presumptions. Thirdly, because so to doe p. 249is not to prevent evill, but to multiply it, not to escape sin, but to double it. We must observe Gods way of breaking of sinne, and not our owne; It was never knowne that one sinne was the way to prevent or to cure another. Besides there is lesse sinfulnesse in a defect which attendeth a duety done, then in a totall omission of it; for that comes in by way of consequence, the other is against the very substance and whole bodie of the command; that proceedeth from naturall and unavoidable impotency, this from a wilfulnesse which might have beene prevented.

Now since the wicked hauehave such a totall disabilitie, as that what ever they doe is altogether sinfull, hath not a dramme of holynesse in it, the principles, the ends, the wayes all Carnall; Heere then wee might observe the foulnesse of those reliques of Pelagianisme, in doctrine of the Papists, who flatter and complie with nature against the grace of Christ, in their doctrines of merit of congruitie and preparations for grace, the acceptablenesse of heathen vertues in the sight of God, the infallible attendance of Grace upon naturall endeauours, as if things totally evill, and deserving wrath, could prepare for Grace. But I rather choose to speake to the Conscience, It should serve therefore to amaze naturall men in the sight of this state of sin, and to throw them downe under Gods mighty hand, when they shall consider that their best workes are totally evill, that doe what they will it is altogether abominable in Gods sight. What a wofull thing is it for a man to be debtor to the whole Law, one iot or title whereof shall not passe away, and to bee utterly unable to doe any thing which beareth proportion to the least title of that Law, because the Law is all over spirituall, and he all over Carnall. It would be an Insupportable burden to perish everlastingly for but one sinne: how infinitely more to be answerable for all those infinite trespasses, not one whereof can bee remitted without: p. 250all. This one point of the Disabilitie of Nature to please God in any thing, if it were duly considered, would compell men to goe unto Christ, by whom they may have accesse, and for whom their services shall have acceptance before God, till which time they are all but dung▪ and God will throw them in the faces of men againe: And the reason is, till a man takes Christ by faith along with him, these sacrifices have no golden Censer Amos 5. 21, 22.Amos 5:21Amos 5:22to perfume them, no Altar to sanctifie them, nothing but a mans owne evill heart to Consecrate them upon; which makes them to be our owne, and not Gods offerings. When the Prodigall came unto himselfe, and considered, I have nothing, I can doe nothing, all that I eate is dirt and filth, I am an unprofitable creature in this state; these thoughts made him resolue to goe unto his father. When Saint Paul considered that what1. Tim. 1. 13. Phil. 3. 6, 7, 8.1 Tim 1:13Phil 3:6Phil 3:7Phil 3:8 ever before his conversion hee thought of himselfe, yet indeede all his zeale was but blasphemie and persecution, all his moralitie but dung and dogs meate, all his unblameablenesse & presumptions but losse unto him, then he began to set an infinite value upon the excellencie of the knowledge of Christ, and to suffer the losse of all, that he might be found in him. Sinne must be very sinnefull, that Grace may be very welcome.

Secondly, this Impotencie and Disabilitie is Partiall, even in the most Regenerate; so much flesh as they have in them, so much deadnesse and unserviceablenesse still; and this may bee seene in two points. First, there is a great disabilitie in the best to worke and goe on with patience and comfort in Gods service. How apt are we still to quench and grieve the Spirit? How doth every mans experience constraine him to crie out, In mee dwelleth no good thing, to will is present with mee, but I cannot performe the things which I would, Lord I beleeve, helpe thou mine unbeleefe? How doe we faint and waxe weary of well-doing? How are wee led captive to the law p. 251of sinne which is in our members, so that wee cannot doe Gal. 5. 17. 1. Cor. 2. 6.Gal 5:171 Cor 2:6the things which we would? for though the Scripture call the Saints perfect, and testifie of some that they served God with their whole heart, yet that is onelyonly in opposition to Corde duplici, a double heart, denoting such an integrity onelyonly as doth not admit a purposed division of the heart betweene God and sinne. Therefore wee meete still with exhortations to grow, and abound, and with promises of bringing forth more fruite, and mention of proceeding from faith to faith, and from glory to glory, and of supplies of the spirit, and growing to the measure of the stature of Christ, and the like expressions, all which denote the admixture of Impotencie in the best. And this Impotencie is so great, that of themselves they can never doe any thing, but returne to their wonted coldnesse and dulnesse againe: for it is nor their having of Grace in them barely which makes them strong, but their Communion and fellowship with Christs fulnesse, I am able to doe all things through Christ that strengthens me. The branch can beare no fruite, nor preserve or ripen that which it hath, but by its unity with the roote; light continues not in the house but by its dependance on the Sunne, shut out that, all the light is presently gone. Take water away from the fire and its nature will be presently stronger then the heate it borrowed, and suddenly reduce it to its wonted coldnesse: So wee can doe nothing but by the constant supplies of the Spirit of Christ; he that begins must finish every good worke in vsus, Phil. 1. 6. He that is the Author must be the finisher of our faith too, Heb. 12. 2. Without him we cannot will nor doe any good, Phil. 2. 13. Without him, when we have done both, we cannot continue, but shall faint in the way, His Spirit must lead us, Rom. 8. 14. Esai. 40. 11. His arme must heale and strengthen us, Hos. 11. 3. Ezek. 34. 16. A… we have received him, so we must walks in him, without him wee cannot walke, Col. 2. 6. God is the God of All p. 252Grace, to him it bolongeth not onelyonly to call, but to perfect, not onelyonly to perfect, but to strengthen, stablish, settle us, 1. Pet. 5. 10.

Secondly, this Impotencie is seene in this, that the good things they doe cannot fully please God by themselves, but stand in neede of further purification from Christ, and pardon from God; Even when wee are Children we must be spared, and borne withall, Mal. 3. 17. Deut. 1. 31.

The use which we should make of this point is first to keepe us Humble, in regard of this thorne in our flesh, which disables us to doe any good, and when wee have done our uttermost, yet still makes us unprofitable servants. Lay together these considerations.

First, remember the long time that thou wert utterly barren, and didst live nothing but a life of sinne, how much of the flowre of thine age hath bin dedicated unto Satan, and thine owne lusts; how thy childhood & youth hath beene all vanity; and why thinke we did God require the first fruits in the Law, but to shew that wee were all his, and therefore that he ought to have the first and best of our life devoted unto him, and submitted unto his yoke.

Secondly, consider even now when thou art at best that thou art not sufficient of thy selfe to thinke a good thought, that in thee, that is in thy flesh, in thee from thy selfe dwelleth no good thing, the originall of all the good thou dost is without thee, By the Grace of God thou art what thou art, and all thy sufficiency is in his Grace.

Thirdly, when this Grace doth call, knocke, quicken, put thee onto any good, how averse and froward, how dull, indirigible, undocile is thy evill heart, like a filly Lambe, never findes the way it selfe; and when it is led, is every step ready to stoppe and to start aside.

Fourthly, when it prevailes to set thee indeede a worke, how exceedingly dost thou faile in the measure p. 253of thy duties? How little growth in strength? How litle improvement in spirituall knowledge or experience? How much wearinesse and revolting of heart? How evill and unprofitable hath thy life beene in comparison of those worthies whom thou shouldest have followed, and in proportion to those meanes of grace which thou hast had?

Fifthly, in thy progresse, How often hast thou stumbled? How many notorious and visible sinnes, even in great Characters, have oftentimes stained if not thy profession by a publike scandall, yet thy soule in private by a consciousnesse unto them? And how thinke wee did Davids murther and adultery pull downe the pride of his heart when ever it offered to rise in any Heavenly action?

Secondly, in this point it will bee needefull to give direction in a case of dayly occurrence, what a man should doe when he findes his naturall impotencie dead him in Spirituall workes? when he findes stupiditie, benumbdnesse of spirit, and many defects, which hee cannot overrule nor subdue in Gods service; whether it were not better to for beare the very dutie, then to grieve the spirit with undue performances? To this I answere. First, omit not the dutie though thou art never so ill affected, for that is to give place to the Divell, and to yeeld to the flesh, and the Divell is pleased either way; when by his allurements he can perswade us to evill, and when by discomforts hee can discourage us from good. Besides by doing spirituall things a man growes more spirituall, and gathers strength even in the action; as water which comes hard at first flowes very plentifully after it hath beene a little drawne. They that beginne in teares may end in ioy: David began to pray with no comfort, much sore vexation and weakenesse of spirit under the sense of Gods heavie displeasure, and yet hee ends with much faith, peace, and triumph. The Lord hath heard p. 254my supplication, the Lord will receive my prayer; Let all mine enemies be ashamed, &c. Psal. 6. 1, 2, 3, 8, 9, 10. Secondly, take Saint Pauls advice to stirre up the gift that is in thee, awaken & revive thine owne spirit, by communing and debating with thine owne heart, by consulting with God in his Word, diligent acquaintance and right knowledge of his Will, by fruitefull, and seasonable conference, borrowing light from thy brothers candle, rebuking or rectifying thy selfe by his example, this is that which the Scripture cals whetting the Law upon one another. Deut. 6. 7. By renewing thy Covenant, comming afresh to the Fountaine of Grace, which is in Christ: As iron is quickned by the Loadstone, and the Earth moves swiftest when it is neerest to its place; so the Soule approaching neerer to Christ, renewing repentance, recounting errors, reviving covenants, dedicating it selfe afresh to his service, must needes be much sharpned and encouraged anew. Thirdly, when thou canst not doe a thing with life, yet doe it with obedience; when not in Comfort, yet with feare and trembling; when not as thou wert wont, yet as thou art able. God loves to bee sought when hee hides. Tell me, O thou whom my Soule loveth, where thou lodgest at noone? When Ezekiah could not pray he chatter'd and peep'd, and when thou art not able to speake thy desires, the Spirit can forme thy sighs into prayers? Lastly, when still thou art heavie and in darknesse, flie to thy Faith, take Iobs resolution, though he slay me with discomforts, yet I will trust in him; angry though he may be, yet hee cannot be unfaithfull; though hee may like Ioseph conceale his affection for a time, yet impossible it is that he should shut up his compassions, and renounce the protection of such as in truth depend upon him. Who is there amongst you that feareth the Lord, that obeyeth the voyce of his Servant, that walketh in darkenesse and hath no light? Let him trust in the Name of the Lord, and stay upon his God, Esay, 50. 10. p. 255God will ever have us so much Conscious of our owne defects, and sensible of our owne disabilities, as that wee may still runne to the Sanctuary of our Faith, and rest on him, not glory or rely upon our selves. And now if our Impotencie drive us to the grace of Christ, make us more v…e in our owne eyes, and crie out with the Apostle of our owne wretchednesse, there may be as much life and obedience All over, as when this or that particular duty was performed with more vigor; for that which was wanting in our strength may be made up in our humilitie; and this is a sure rule, God is more praysed and delighted in those graces unto which humilitie doth more essentially belong, as Faith & Spirituall sense of our owne disabilities, and the like, then in any others. And thus as a small heape of gold may be equall in value to a greater of silver; so though in other regards we should be many times weake, yet if the sense of that make us more humble, and the lesse holdfast wee have of any thing in our selves, make us take the faster hold of the hope that is set before us, we may be equally acceptable in the sight of God, who doth not Iudge of us according to our sense of our selues, but hath respect to the lowlinesse of his Servants, and of their Graces.

The second thing I wil but name (having largely insisted upon it from another Text) & that is, that the estate of sin is an estate of enmitie against God and his wayes: this is amongst other characters of wicked men by nature, that they are foreign, haters of God, Rom. 1. 30. and Enemies of the crosse of Christ, by minding earthly things, Phil. 3. 18. 19. and this by nature is universall; the Apostle useth three expressions for the same thing, when we were sinners, when we were without strength, and when we were enemies, Rom. 5. 6, 8, 10. to note that Impotencie and E…itie is as wide as sinne; and therefore else where he saith, that we were enemies by wicked workes, Col 1. 21. And our Saviour maketh it all one not to love him, and p. 256not to keepe his sayings. Ioh. 14. 24. and to refuse subjection unto him, and to be his enemie, Luk. 19. 27. The very mindes of men, and their wisedome, their purest faculties, their noblest operations, that wherein they retaine most of the Image of God still, is yet sensuall, earthly, fleshly, divellish, enmity against him, Iam. 3. 15. Rom. 8. 7. In a word, Wee are by Nature enemies to the Will of God by rejecting his Word, Ier. 6. 10, 8, 9, 1, 19, 44, 16. 2. Chron. 36, 16. Zech. 7. 11. Matth. 23. 37. Act. 13. 45. 46. Enemies to the Spirit of God, by withstanding his Operations, Act. 7. 51. Gal. 5. 17. Act. 6. 9. 10. Enemies to the Notions of God, by disliking and suppressing the thoughts and knowledge of him, Rom. 1. 18, 21, 28. Rom. 3. 11. Enemies to the righteousnesse of God, by setting up our owne workes and merits, Rom, 9. 32. 1. Cor. 1. 23. Enemies to the wayes of God, by fulfilling our owne lusts and wicked workes, Col. 1. 21. Iob. 21. 14, 15. Enemies to the Servants of God, in persecutions and cruell workings, &c. Ioh. 15. 19. 2. Tim. 3. 3. Esai. 8. 18. Zech. 3. 8. Gal. 4. 29. Heb. 11. 36.

And how should the consideration of this fetch us in to the righteousnesse of Christ, make us fall downe and adore that merciemercy which spared and pittied us when we were his enemies. Consider but two things; First, what an vngratefull thing? Secondly, what a foolish thing it is to be Gods enemies, as every man is that continues in sinne without returning unto him? First, how ungratefull? He is our Father, (Adam the Sonne of God, Luk. 3. 38.) and therefore there is due unto him Honor: He is our Master, and therefore there is due unto him feare and service: He is our Benefactor, He left not himselfe Mal. 1. 6. Act. 14. 17.Mal 1:6Acts 14:17without a witnesse; All we are, All we enioy, is from him: He is the Fountaine of our life; It is his mercy that we are Psal. 36. 9. Act. 17. 25. 28. Lam. 3. 21. 1. Cor. 6. 20.Ps 36:9Acts 17:25Acts 17:28Lam 3:211 Cor 6:20not consumed, his compassions faile not: Therefore there is due unto him Love and Reverence: He is our Purchaser, He bought us out of bondage, when wee had sould p. 257away our selves; therefore there is due unto him Fealty and Homage, nay, he humbled himselfe in Christ to beeHeb. 2. 12. Eph. 5. 32.Heb 2:12Eph 5:32 our Brother, to be our Husband; He tooke our ragges, our sores, our diseases, and paines upon him, and therefore there is due unto him all Fidelity and Obedience.

O what an aggravation will this be against the sinnes of men at the Last day! that they have beene committed against the MercieMercy and Patience, against the Bountie and Purchase, nay, against the very Consanguinitie of God himselfe! Hee died for us when we were Enemies, and we will continue Enemies against him that died for us! And yet the folly is as great as the impietie. Consider what God is? The Iudge of all the World, All Eye toGen. 18. 25.Gen 18:25 see, All Eare to heare, All Hand to finde out and punish the sinnes and provocations that are done unto him! A Iealous God, and jealousie is most impatient of disaffection! A consuming fire! and who amongst us can dwell with Heb. 12. 2…. Esal. 33. 14.Heb 12:2devouring fire, who amongst us can dwell with everlasting burnings? Doe we provoke the Lord to Iealousie, are wee stronger then hee? Saint Paul hath resolv'd his owne question before, as long as wee are Enemies wee are without strength. And now for the Clay to contend with the Potter, for the Postheard to smite the Rocke, for impotencie to stand up against Omnipotencie, what a madnesse is it? Let us learne wisedome from our Saviours parable, Consider whether wee with our tenne thousand Luk. 14. 31.Luke 14:31are able to goe out against him that meeteth us with twentie thousand? whether wee with our ten thousand flies and lusts are able to meete him with twentie thousand Angels and Iudgements? And when we are indeed convinc'd, that in his presence no flesh living shall be justified; that it is a fearefull thing to fall into the hands of the Living God; that our hands will not be strong, nor our hearts endure in the day when hee will have to doe with us; How can wee choose but send forth an Embassage, especially since he is not a great way off (as it is p. 258in the Parable) but standeth before the dore, and is nigh at hand, and will not carry; an embassage of repentance, to give up our armour, to strip and judge our selves, to meete him in the way of his judgements, to make our selves vile before him, and be humbled under his mighty hand, and sue forth conditions of peace, to meete him as the Gibeonites did Iosua, and resolve rather to be his servants, then to stand out against him. This is certaine, God is comming against his Enemies, his attendants Angels, and his weapons fire: And if his patience and forbearance make him yet keepe a great way off, that hee may give us time to make our peace; O let the long suffering of God draw us to Repentance, least wee treasure up more wrath against our selves! Consider the great aggravation of that spirituall Iezabels sinne, I gave her space Revel 2. …1. 2. Pet. 3. …Rev 2:12 Pet 3to repent of her fornications, and she repented not. Consider that the long suffering of God is Salvation, and therefore let us make this use of it; Labour to bee found of him in peace, without spot and blamelesse.

The last thing in this first point proposed was, How the spirit by the Commandement doth thus convince men to be in the state of sinne. To this I answere briefly. First, by quickning and putting an edge upon the Instrumentall cause, the sword of the Spirit. For the word of it selfe is a dead letter, and profiteth nothing, it is the spirit that puts life and power into it. I am full of power by the Rom. …. 2.Spirit of the Lord to declare unto Iacob his transgressions, saith the Prophet, Mic. 3. 8. As the Spirit is a Spirit of life, so hath he given to the Word to be a Word of life, quicke and powerfull, Phil. 2. 16. Heb. 4. 12. Secondly, by writing it in the heart, casting the heart into the mould of the Word, and transforming the spirit of man into the image of the Word, and making it as it were the Epistle 2. Cor. …. …. le…. 31 33. 31. …0.of Christ, bending and framing the heart to stand in awe of Gods Word; for writing his Law, and putting his feare into the heart is the same thing with God. In which p. 259respect (amongst others) men are said to bee Sealed byEph. 4. 30.Eph 4:30 the Spirit, because that Spirituall Holinesse which is in the Word, is fashioned in the hearts of the Saints, as the image of the seale is in the waxe. As the light of the Sunne doth by reflection from the Moone illighten that part of the earth, or from a glasse that part of a roome from which it selfe is absent: So though the Church bee here absent from the Lord, yet his Spirit by the Word doth illighten and governe it: It is not the Moone alone, nor the glasse alone, nor yet the Sunne without the Moone or the glasse that illightneth those places vponupon which it selfe doth not immediately shine, but that as the principall, by them as the instruments; so the Spirit doth not, and the Word cannot alone by it selfe convince or convert, but the Spirit by the Word as its sword and instrument. So then when the Spirit turnes a mans eyes inward to see the truth of the Word written in his owne heart, makes him put his Seale unto it, frameth the will to search, acknowledge and judge the worst of its selfe, to subscribe unto the righteousnesse of God in condemning sinne, and him for it, to take the office of the Word, and passe that sentence upon it selfe which the Word doth, then doth the Word spiritually Convince of sinne.

Which should teach us what to look for in the ministry of the word, namely that which will Convince us, that which puts an edge upon the Word, & opens the heart & makes it burne, namely the spirit of Christ▪ for by that only we can be brought unto the righteousnesse of Christ, we are not to despise the ordinances in our esteeme, when we find them destitute of such humane contributions and attemperations which we haply expected, as Naaman did the waters of Iordan, for though there bee excellent use of Humane learning▪ when it is sanctified for opening the Word, as a baser colour is a good ground for a better; yet it is the Word alone which the Spirit worketh by▪ the flesh, and fleshly accessions of themselves profit no p. 260more, nor adde no more reall vertue or lustre to the Word, then the weedes in a field do unto the Corne, or then the ground colour doth unto the beautie of that which is put upon it. We should therefore pray for the Spirit to come along with his Word; It is not enough to be at Bethesda, this house of merciemercy and grace, unlesse the Angell stirre, and the Spirit move upon these waters; It is Hee that must incline and put the heart into the Word, or else it will remaine as impotent, as before. But of this point also I have spoken at large upon another scripture.

Having then thus shewed at large that the Spirit by the Commandment convinceth men to be in the state of sin both Actuall and Originall, imputed and inherent; what kinde of state that is, A state of Impotencie and Enmity; How it doth it, by quickning the Word, and opening the heart: Now we are very briefly to open the second point, That the Spirit by the Commandment convinceth a man to be under the guilt of sin, or in the state of death because of sinne. I died, for which we must note, First, that there is a two fold Guilt, First Reatus Concupiscentia, which is the meritoriousnesse of punishment, or liablenesse unto punishment, which sinne brings with it: and Reatus personae, which is the actuall Obligation, and obnoxiousnesse of a person vntounto punishment because of sinne. Now in as much as nature is not able to discover without the Spirit the whole malignity and obliquity that is in sinne, therefore it cannot sufficiently convince of the Guilt of sinne, which is a Resultancie therefrom, and is ever proportionable thereunto. In which respect the Iudgements of God are said to be unsearchable, Rom. 11▪ 33. And the wicked know not whither they goe, 1. Ioh. 2. 11. cannot have any full and proportionable notions of that wrath to come which their sinnes carry them unto.

Secondly, wee may note that there is a Twofold Conviction of this Guilt of sinne; A naturall Conviction, p. 261such as was in Cain, Iudas, Spira, and other despairing men; which ariseth from two grounds. First, the Present sense of Gods wrath in the first fruits thereof upon their consciences which must perforce beare witnesse to Gods …ustice therein; and this is that which the Apostle calls Torment, 1. Ioh. 4. 18. which though it may arise from naturall principles (for wee know even heathens have had their Laniatus and Ictus as the Historian speakes, their scourges and rendings of Conscience) yet is it much set forward by the Word, because therein is made more apparant to the Soule the Glory and theRevel. 11. 10. Rom. 3 19. Deut. 5. 25. 2. Cor. 3. 7. 2. Thes. 2. 8. Esai. 11. 4. Hos. 6. 5. Esai. 33. 14. Heb. 2. 15. 10. 27 Gen. 3. 10. Rom. 8. 15. 2. Tim. 1. 7.Rev 11:10Rom 3:19Deut 5:252 Cor 3:72 Thess 2:8Isa 11:4Hos 6:5Isa 33:14Heb 2:15Heb 2:10Heb 2:27Gen 3:10Rom 8:152 Tim 1:7 Power of God; therefore the Two Prophets are said to Torment the inhabitants of the Earth, and the Law is said to make men guilty, and to kill, to hew, smite, and destroy those whom it deales with all. Secondly, such a faith as the Divels have, begotten by the Word, and assented unto by the secret suggestions of the heart, witnessing to it selfe that it hath deserved more then yet it feeles; and this begets a fearefull expectation of being devoured, surpriseth the heart with horrid tremblings and presumptions of the vengeance to come, which the Apostle calls the Spirit of bondage and feare. But all this being an Assent perforce extorted (for wicked men confesse their sinnes as the Divels confessed Christ, more out ofMatth. 8. 29.Matt 8:29 Torment, then out of Love to God, or humiliation under his mighty hand) amounts to no more then a Naturall Conviction.

Secondly▪ there is a Spirituall and Evangelicall Conviction of the Guilt of sinne and the damnation due thereunto, arising from the Law written in the heart, and tempered with the apprehension of merciemercy in the new Covenant, which begets such a paine under the Guilt of sin, as a plaister doth to the impostumation which withall it cures; such a Conviction as is a manuduction unto righteousnesse: And that is, when the Conscience doth not onelyonly perforce feele it selfe dead, but hath wrought p. 262in it by the Spirit the same affection towards it selfe for sinne, which the word hath, is willing to charge it selfe,Lam. 3. 40, 43. Mic. 7. 9. Psal. 51. 4. Ezra. 9. 13, 15. Dan. 9 7, 8. 1. Cor. 11. 32. Amos 4. 12. Esa. 16. 8.Lam 3:40Lam 3:43Mic 7:9Ps 51:4Ezra 9:13Ezra 9:15Dan 9:7Dan 9:81 Cor 11:32Amos 4:12Isa 16:8 and acquit God; to endite, accuse, arraigne, testifie, condemne it selfe, meete the Lord in the way of his Iudgements, and cast downe it selfe under his mighty hand. That man who can in secret and truth of heart, willingly, and uncompulsorily thus stand on Gods side against sinne, and against himselfe for it, giving God the Glo…ie of his righteousnesse if he should condemne him, and of his u…searchable and rich merciemercy, that hee doth offer to forgive him, I dare pronounce that man to hauehave the Spirit of Christ. For no man by nature can willingly and uprightly Owne damnation, and charge himselfe with it as his due portion and most just inheritance. This can never arise but from a deepe sense and hate of sinne, from a most ardent zeale for the Glory and Righteousnesse of God.

Now then since the Conviction of sinne, and of the death and Guilt thereof are not to drive men to despaire or blasphemie, but that they may beleeve and lay hold on the righteousnesse of Christ, which they are then most likely to doe, when sinne is made exceeding sinfull, and by consequence death exceeding deadly; give mee leave to set forth in two words what this Guilt of sinne is, that the necessitie of righteousnesse from Christ may appeare the greater, and his merciemercy therein bee the more glorified.

Guilt is the Demerit of sinne, binding and subjecting the person in whom it is to undergoe all the punishments legally due the reunto. This Demerit is founded not only in the Constitution, Will, and Power of God over his owne Creatures, of whom hee may justly require whatsoever obedience hee giveth power to performe, but in the nature of his owne Holinesse and Iustice, which in sinne is violated and turned from: and this Guilt is after a sort Infinite, because it springeth out of the aversion from p. 263an Infinite Good, the violation of an infinite Holynesse and Iustice, and the Conversion to the Creatures infinitely, if men could live ever to commit adultery with them. And as the Consequence and reward of obedience was the favour of God, conferring life and blessednesse to the Creature, so the wages of sinne, which thisEphe. 2. 3. Ioh. 3. 36. Gal. 3. 13.Eph 2Gal 3:13 Guilt assureth a sinner of, is the wrath of God, which the Scripture calleth Death and the Curse.

This Guilt being an Obligation unto punishment, leadeth us to consider what the nature of that curse and death is unto which it bindeth us over. Punishment bearing necessarie relation to a command, the trangression whereof is therein recompenced, taketh in these considerations. First, on the part of the Commander, a will to which the Actions of the subject must conforme, reveal'd and signified under the nature of a Law. Secondly, a justice which will, and thirdly, a power which can punish the transgressors of that Law. Secondly, on the part of the subject commanded there is requir'd, first, Reason and free-will originally, without which there can be no sinne; for though man by his brutishnesse and impotency which he doth cōtract cannot make void the commands of God, but that they now binde men who have put out their light, and lost their libertie; yet originally God made no law to binde under paine of sinne, but that unto the obedience whereof hee gave reason and free-will Secondly, a debt and obligation, either by voluntarie subjection, as man to man; or naturall, as the creature to God, or both, sealed and acknowledged in the covenants betweene God and man, whereby man is bound to fulfill that law which it was originally enabled to observe. Thirdly, a forfeiture, guilt, and demerit upon the violation of that Law. Thirdly and lastly, the evill it selfe inflicted, wherein we consider, first, the nature and qualitie of it, which is to have a destructive power, to oppresse and dis quiet the offender, and to violate the integritie of his well p. 264being. For as sinne is a violation offered by man to the Law, so punishment is a violation retorted from the Law to man. Secondly, the Proportion of it to the offence, the greatnesse whereof is manifested in the majestie of God offended, and those severall relations of goodnesse, patience, creation, redemption which he hath to man: in the quality of the creature offending, being the chiefe, and lord of all the rest below him: in the easinesse of the primitive obedience, in the unprofitablenesse of the wayes of sinne, and a world of the like aggravations. Thirdly, the end of it, which is not the destruction of the creature, whom as a creature God loveth, but the satisfaction of justice, the declaration of divine displeasure against sinne, and the manifestation of the glory of his power and terrour. So then Punishment is an evill or pressure of the Creature, proceeding from a Law giver just and powerfull, inflicted on a reasonable Creature for and proportionable unto the breach of such a Law, unto the performance and obedience whereof the Creature was originally enabled, wherein is intended the glory of Gods just displeasure and great power against sinne, which hee naturally hateth. Now these punishments are Temporall, Spirituall, and Eternall. Temporall, and those first without a man, The vanitie of the Creatures, which were atRom. 8. 20. Gen. 3… 7. Ier. 12. 4.Rom 8:20Gen 3:7Jer 12:4 first made full of goodnesse and beautie, but doe now mourne and grone under the bondage of our sinnes. The wrath of God revealing it selfe from heaven, and the curse of God over-growing the earth. Secondly, within him,Illodie mori cepernn… quo Mortis Legem qua i… seniu… veterascerent ceperunt. Aug. All the Harbingers and Fore-runners of death, sicknesse, paine, povertie, reproach, feare, and after all death it selfe. For though these things may be where there is no guilt imputed, and so properly no punishment inflicted (neither the blinde man nor his parents had sinned, that he was borne blinde) as in the same ship there may bee a malefactor and a Merchant, and to the one the voyage is a trafficke, to the other a banishment; yet to the wicked p. 265where they are not sanctified, they are truely punishments, and fruites of Gods vindicative justice, because they have their sting still in them. For the sting of death is sinne.

Secondly, Spirituall, and those threefold. First, Purishment Eph. 2. 17, 19 4. 18.Eph 2:17Eph 2:19of losse; separation from the favour and fellowship with God, expulsion from Paradise the seat of Gods presence and love, Aliens, forreiners, farre from God. Secondly, Of sense, the immediate strokes of Gods wrath on the soule, wounds of Conscience, scourges of heart,Deut. 28. 65.Deut 28:65 taste of vengeance, implanting in the soule tremblings, feares, amazements, distracted thoughts, on a cleare view of the demerit of sinne, evidences of immortality, and presumptions of irreconciliation with God. This made Cain a runnagate, and Iudas a murtherer of himselfe, yea some touches of it made David cry out that his bones were broken, and marrow dryed up, and his flesh scortched like a potsheard; It is able to shake the strongest Cedars, and make the mountaines tremble like a leafe. The sonne of God himselfe did sweate, and shrinke, and pray against it, and with strong cries decline it, though the suffering of so much of it, as could consist with the holinesse of his person, were the worke of his office and voluntary mercy. Thirdly, of sinne, when God in anger doth forsake the soule, and give it over to theRom. 1. 24. 26. Hos. 4 3. Matth. 13. 13, 14 2. Thess. 2. 11.Rom 1:24Rom 1:26Hos 4:3Matt 13:13Matt 13:142 Thess 2:11 frenzie and fury of lust, to the rage and revenge of Satan, letting men alone to joyne themselves unto idoles, and to beleeve lies. Now as the operation of the sunne is strongest there where it is not at all seene, in the bowels of the earth, or as lightning doth often blast and consume thePeccatum quod i…ultum videtur habet poenam p… dissequam, ut nemo de ad…isso nisi amaritudine doleat, aut caecitate non doleat. Aug. inward parts, when there is no sensible operation without: so the Iudgements of God doe often lie heaviest there, where they are least perceiv'd. Hardnesse of heart, a spirit of slumber, blindnesse of minde, a reprobate sense, tradition unto Satan, giving over unto vile affections, recompencing the errors of men with following sinnes, are p. 266most fearefull and desperate judgements.

But doe we then make God the Author of sinne? God for bid. In sinne we may consider the execution and committing of it as it is sinne, and this is onelyonly from man, for every man is drawne away and enticed by his owne lust: and the Ordination of it as it is a Punishment; and this may be from God, whose hand in the just punishment of sinne by sinne in obstinate, contemptuous, impenitent sinners may thus farre be observed.

First, Deserendo, by forsaking them, that is, takingIob. 12. 20. Esay 29. 13. 14. Revel. 2. 5. Ezek. 3 26. Amos 5. 13. Math. 13. 12. 13. Rom. 11. 8.Job 12:20Isa 29:13Isa 29:14Rev 2:5Ezek 3:26Amos 5:13Matt 13:12Matt 13:13Rom 11:8 away his abused gifts, subtracting his despised Graces; calling in and making to retire his quenched and grieved spirit, removing his candlesticke, and silencing his Prophets, and giving a bill of divorce that either they may not see, nor heare at all, or hearing they may not understand, and seeing they may not perceive, because they did not see nor heare when they might.

Secondly, Permittendo, when he hath taken away hisAct. 14. 16. Act. 17. 30. Rom. 1. 28.Acts 14:16Acts 17:30Rom 1:28 own Grace which was abused unto wantonnesse, he suffers wicked men to walke in their owne wayes, and because they like not to retaine him in their knowledge, nor to live by his prescript, therefore he leaves them to themselves, and their owne will.

Thirdly, Media disponendo, ordering objects, and proposing meanes, not onelyonly to Try but to punish the wickednesseAct. 4. 27, 28. Gen. 50. 20. Deut. 2. 30. 1. Sam. 2. 15. 1. King 12. 25. Esai. 19. 14.Acts 4:27Acts 4:28Gen 50:20Deut 2:301 Sam 2:151 Kgs 12:25Isa 19:14 of men, and to bring about whatever other fixed purposes of his hee hath resolved for the declaration of his wonderfull wisedome to execute, and as it were to fetch out of the sinnes of men; as the conspiracie of Pilat, Herod, and the Iewes, which their former wickednesse had justly deserved to have them given over unto, was by God order'd to accomplish his determined and unchangeable counsell touching the death of Christ. Excellent is the speech of Holy Austin to this purpose, The Deus inclinat voluntates quecunque voluerit, …ve ad bona pro misericordia, sive ad mala pro meritis, Iudicio utique suo, aliquando aperto, aliquando occulio, semper Iusto. Cont. Iul. lib. 5. cap. 3. Non per patientiam tantum, sed per potentiam. Ioh. 13. 2. Luk. 22. 6. Math. 26. 25.John 13:2Luke 22:6Matt 26:25Lord enclineth the wils of men whither soever pleaseth himselfe, whether unto Good out of his merciemercy, or unto evill out p. 267of their merit, sometimes by his manifest, sometimes secret, but alwayes by his righteous judgement, and this not by his patience onelyonly, but by his power.

Fourthly, Perversas voluntates, non invitas flectendo, sed spontaneas & suo impetu faciles ulterius Satanae praecipitandas tradendo. By giving over perverse, wilfull, rebellious sinners to the rage and will of Satan to hurry and enrage them at his pleasure unto further sinfulnesse. When Iudas had listued to the Temptation of Satan to betray Christ, had set himselfe to watch the most private opportunitie, had been warned of it by Christ, and that upon a question of the most bold and impudent hypocrisie that was ever made, Master, Is it I? (though it is not an improbable conjecture that Iudas at that very time upon the curse that was pronounced might secretly and for that time seriously resolve to give over his plot, and upon that resolution to aske the question) then at last, Christ by a sop did give Satan as it were a furtherIoh. 13. 27. 28.John 13:27John 13:28 seisin of him, and the purpose of Christ was that that which he was to doe, hee might doe quickely. He was now wholly given up to the will of Satan, whose temptation haply before, though very welcome in regard of the purchase and project of gaine which was in it, had not fully silenc'd nor broken through all those reluctancies of Conscience, which were very likely to arise upon the first presentment of so hideous a suggestion; but now I say whether out of a sinister Construction of our Saviours words, That thou doest doe quickly, as if they had been, not as indeed they were, a giving him over to the greedinesse of his owne lust, and to the rage of Satan, but rather an allowance of his intention, as knowing that hee was able to deliver himselfe out of their hands unto whom he should bee betraide, and so his treason should onelyonly make way to Christs miracle and not to his crosse; or whether it were out of a secret presumption, that, notwithstanding Christ had made him know how his p. 268conspiracie was not hid from him, yet since he was of all the company singled out whom Christ would Carve unto; therefore his conspiracie was not so vile, but that Christ would red…re in gratiam, countenance and respect him after all that, and that as by the plot hee had not so lost him, but that hee had gain'd him againe, so also hee might doe after the execution too. Now I say after that soppe, and those words, without further respect to the strugglings and staggerings of his Conscience, hee goes resolvedly about that damned businesse, for he was now delivered unto the will of Sathan. The like libertie and commission was that which God gaue to the evill spirit against Ahab and his Prophets, that hee should goe1. King. 22. 22.1 Kgs 22:22 forth with lying perswasions, and should bee beleeved, and prevaile according to that of the Apostle, that God 2. Thes. 2. 11. 12.2 Thess 2:112 Thess 2:12giveth over those that beleeve not the Truth, but have pleasure in unrighteousnesse, to strong delusions that they may beleeve a lye, and that the God of this world doth blinde 2. Cor. 4. 4.2 Cor 4:4the eyes of those which beleeve not.

Lastly, the Punishment of sinne is Eternall, That wrath which in the day of the Revelation of Gods righteous Iudgement shall bee powred forth upon ungodly men.1. Cor. 1. 30. 1. Pet. 1. 18. Esai 35. 10. Ioh. 3. 36. 1. Cor. 1. 18. Eph. 4. 30. Rom. 8 23. Col. 3. 3, 4. 1. Ioh. 3 2. Rom. 1. 18.1 Cor 1:301 Pet 1:18Isa 35:10John 3:361 Cor 1:18Eph 4:30Rom 8:23Col 3:3Col 3:41 John 3:2Rom 1:18 The Saints are redeemed already in this life, and are said to have Eternall Life; but yet that great day is by an excellency called the day of Redemption, because then that life which is here hid, shall be then fully discovered. So on the other side, though the wrath of God be revealed from Heaven already against all unrighteonsnesse, and Abideth vponupon those that beleeve not, yet after an especiall manner is the last day called a day of wrath, because then the heapes, treasures, stormes and tempests, blackenesse and darkenesse of Gods displeasure shall in full force seize upon ungodly men.

And this wrath of God is of all other most unsupportable. First, In regard of the Author, It comes from God; Now we know a little stone if it fall from a high place, p. 269or a smal dart shot out of a strong bow wil do more hurt, then a farre greater that is but gently laid on. How wefull then must the case of those be who shall have mountaines and milstones throwne with Gods owne arme from Heaven upon them: for though God in this life suffer himselfe to bee wrestled with, and even pressed downe, yet at last he shall come to shew forth the glory of his Power in the just condemnation of wicked men.

Secondly, in its owne nature, because it is most heavie, and invincible. All conquest over an evill must proceede either from Power, which is able to expell it, or from Faith and Hope that a man shall be delivered from it by those that have more power then himselfe; what ever evill it is which doth either keepe downe Nature that it connot rise, or hedge it in that it cannot escape, is very intollerable. Now Gods wrath hath both these in it. First, it is so great that it exceedes all the power of the Creature to overcome it, heavier then mountaines, hotter then fire, no chaffe nor stubble shall stand before it: and it shall be All within a man, folded up in his very substance, like the worme in the wood on which it feedes: And secondly as it is heavie and so excludes the strength of nature to overcome it, so is it infinite too, and thus it excludes the hope of nature to escape it. The ground of which infinitenesse in punishment is the infinite disproportion betweene the Iustice of God which will punish, and the nature of man which must suffer. Gods Iustice being Infinite, the violation thereof in sinne must needes contract an infinite demerit, and debt (because in sinning we robbe God of his Glory, which we must repay him againe.) Now the satisfaction of an Infinite debt must needes be Infinite, either in degrees (which is impossible, For, first nothing can bee Infinite in Being, though it may in duration, but onelyonly God. And, secondly if it could, yet a finite vessell were not able to hold an infinite wrath) or else in some other infinitenesse, which is either p. 270infinitenesse of worth in the person satisfying, or for defect of that infinitenesse of time, to suffer that whith cannot bee suffered in an infinite measure: And this is the reason why Christ did not suffer infinitely in time, because there was in him a more excellent i…finitenesse of person, which raised a finite suffering into the value of an infinite satisfaction (though **….Scotus and from him some learned men have rendered another reason hereof, because hee suffered onelyonly for those who were to breake off their sinnes by Repentance.

Now then to conclude all; In as much as sinne is by the Law made exceeding sinfull, and death exceeding deadly, not to legall but evangelicall purposes; not to drive men to blaspheme or despaire, but to beleeve; not to frighten them from God, but to drive them unto him in his Sonne; (for the Law comes not but in the hand of a mediator▪) And in as much as this is the accepted time, and the day of Salvation, that now he commandeth All Men every where to repent, because he hath appointed a Day, in the which he will Iudge the World in righteousnesse, whom hee doth now invite, and beseech in mercy: We should therefore be wise for our selves, and being thus pursued and cast in the Court of Law, flie to that Heavenly Chancery, that Office of MercieMercy and mi…gation which is set up in the Gospell, and that while it is yet called to Day, before the Percullis bee shut downe, before the blacke flagge be hung out, before the Talent of Lead seale up the measure of our wickednesse, and the Irreversible decree of wrath be gone forth; for we must know that God will not alwayes bee despised, nor suffer his Gospell to waite ever upon obdurate … ners, or his Sonne to stand ever at our dores, as if he stood in need of our admittance. But when there is no remedy, but that we judge our selves unworthy of Eternall Life, and stand in contempt and rebellion against his Court of MercieMercy, he will dismisse us to the Law againe. O Consider, p. 271what wilt thou doe if thou shouldest bee dragg'd naked to the Tribunall of Christ, and not bee able with all thy cries to obtaine so much merciemercy from any Mountaine, as to live for ever under the weight and pressure of it! When thou shalt peepe out of thy Grave, and see Heaven and Earth on fire about thine eares, and Christ comming in the flames of that fire to revenge on thee the quarrell of his Covenant! Whither then wilt thou fly from the presence of him that sitteth on the Throne? Let us therefore learne to Iudge our selves that wee may not be condemned of the Lord, to fly to his Sanctuary, before wee be haled to his tribunall; Hee requires no great thing of us, but onelyonly to relinquish our selues, and in humilitie and sincerity to accept of him and receive that redemption by beleeving in him, which hee hath wrought by suffering for us; this if in truth and spirit we doe, all the rest will undoubtedly follow, namely the life of our Faith here, in an universall obedience, and the end of our faith hereafter, even the falvation of our Soules.