SECT. I. Our principall care to be ſaued.
THERE is nothing in this preſent euill world, wherin we are ſtrangers and pilgrimes, (1. Chr. 29.15.) walking in it as it were in a wilderneſſe, that we ought ſo to affect and deſire, as to haue our ſoules ſaued in the day of iudgement. It is ſaid, that when Iohn Baptiſt firſt preached, Matth. 11.12. that the kingdome of heauen ſuffered violence, and the violent tooke it by force; that is, there was ſuch forwardneſſe and zeale in them that heard Iohn preach, to procure themſelues the kingdome of heauen, that they ſtroue moſt earneſtly to get in. And this affection
our Sauiour requireth, when he ſaith, Luk. 13.24. Sriue to enter in at the ſtraite gate. Some men ſet their affections vpon honours, and will put their liues in their hands to obtaine them, as did Abſolom, and his brother Adoniah. And ſome men hunt after pleaſures, and the fulfilling of their beaſtly luſts moſt eagerly: So the drunkard riſeth early to follow drunkennes, Iſa. 5.11. So the vncleane perſon goeth to the whoore-houſe in the twilight, in the euening, when the night begins to be blacke and darke, Prou. 7.9. So there is one alone, and there is not a ſecond, which hath neither ſonne nor brother, yet there is no ende of all his trauell; neither can his eie be ſatisfied with riches, neither doth he thinke, for whome doe I trauell and defraud my ſoule of pleaſure? Eccleſ. 4.8. If theſe men take ſuch paines, and are carried with ſo violent a ſtreame to effect their carnall deſires; how ought we to inforce our affections to waite with Iacob, Gen. 49.18. for the ſaluation of the Lord; and to deſire with Dauid, Pſal. 35.3. that God would ſay vnto vs, that he is our ſaluation? The looking of Daniel out of the captiuitie of Babylon towards Ieruſalem,
Dan. 6.10. may admoniſh vs, that we being ſet in this world, as in the captiuitie of Babel, ſhould caſt our eyes toward the heauenly Ieruſalem. Paradiſe is our countrey, which Adam loſt by tranſgreſſion, and wee are here as men baniſhed: if wee haue the naturall affection which euery man ought to haue to his owne countrey, then let vs looke for the citie hauing a foundation, Heb. 11.10. whoſe builder and maker is God. Dauid the man after Gods owne heart, ſware vnto the Lord, and vowed vnto the Almightie God of Iacob, ſaying, Pſal. 132.23. I will not enter into the tabernacle of my houſe, nor ſuffer my eyes to ſleepe, nor my eye-lids to ſlumber, vntill I find out a place for the Lord, &c. In like manner let vs make a ſolemne vow, that we will giue no reſt vnto our ſelues, nor be quiet in our mindes, vntill we haue gotten ſome comfortable aſſurance of that immortall and vndefiled inheritance, which fadeth not away, but is reſerued in heauen for vs, 1. Pet. 1.4. If we looſe the life of our body, we may find it again, Mat. 16.25. but the loſſe of the ſoule is irrecouerable, Luk. 16.26. He that hath ears to heare let him heare: Mat. 19.9. In
going to our countrey, we muſt as the Iſraelites did, goe through a wilderneſſe wherein are many wayes, but they may be reduced to two; Matth. 7.13.14. The one is the broad way, that leadeth to deſtruction; the other is the narrowe way that leadeth vnto life: and theſe may fitly bee called the wayes of life and of death, Ier. 21.8. Now the firſt of theſe wayes, is the right way, whereof Dauid ſpeaketh, Pſal. 119.32. I will runne the way of thy commandements. This way is called the olde way, and the good way, wherein if we walke, wee ſhall finde reſt for our ſoules, Ier. 6.16. and euerie man of God ought to teach vs this good and right way, 1. Sam. 12.23. for this way the Lord approoueth, Pſal. 1.6. being the way of the righteous. The other way, is the way of our owne hearts, Eccleſ. 11.9. If we minde to come to paradiſe, we muſt leaue this way, Ier. 18.11. beeing the way of ſinners, Pſa. 1.1. which is the way of darkeneſſe, Prou. 2.13. And this way will lead vs vnto iudgement, Eccl. 11.9. for the way of the wicked ſhall periſh, Pſal. 1.6. In walking in the right way, it behooueth vs to practiſe two things.
Firſt, we muſt vſe all meanes of goodneſſe: not one or two of the meanes, but euerie one of them in their places. For otherwiſe, if we refuſe all of them, or any of them, it is a righteous iudgement of God, that wee ſhould liue and die in our ſinnes. If a man ſay, hee deſireth heauen, and yet will neuer frequent ſermons, nor good companie, where he may be inſtructed, nor vſe any priuate or publike exerciſes of religion, whereby he may be edified; he is no more to be regarded, then a ſluggard, that pretendeth that he meanes to haue a crop, and yet will neither plowe nor fowe the ground, but when others are labouring, he is ſleeping: as no man will euer looke that the one ſhould haue a plentifull harueſt of corne; ſo will no wiſe man beleeue, that hee ſhould obtaine a plentifull croppe, either of grace here, or of glorie hereafter. For it is as poſſible for men to make ſtaires to climbe vp vnto the skie, as for vs without theſe meanes, to aſcend vnto heauen by any deuiſe of our owne framings. Therefore let vs with great care and conſcience heare the Goſpel preached, frequent ſermons, receiue the holy Sacraments, performe all religious
exerciſes, and reſort to Gods houſe; that as the poore creeple at the poole Betheſda waited for the moouing of the water by the Angel, that his impotencie might be cured, Ioh. 5.7. ſo ought we to wait for the firſt moouing of the ſpirituall waters of life, that our ſpirituall impotencie may be helped. For the miniſterie of the Goſpel is the golden pipe, whereby and where-through, the water of life, all the ſweetneſſe of Chriſt, and all heauenly graces whatſoeuer, are deriued vnto vs. Therefore if we deſire to be ſaued, we may not neglect the meanes of ſaluation.
And here two things are to be known. Firſt, that the word of God is that light that ſhineth in darkeneſſe, to ſhew vs the way, and lighten our eyes to walke in the path that leadeth to life, 2. Pet. 1.19. Pſal. 119.105. To the law and the teſtimony: if men ſpeake not according to this word, it is becauſe there is no light in them, Iſa. 8.20. In ſtead of this light wee haue a falſe light, that is, the thought of our owne hearts: now the thoughts of our owne hearts are ſaid to bee the deuils ſouldiers, and to warre againſt the ſoule, 1. Pet. 2.11 they follow their captaine, and we follow
them, & in ſo doing, we may eaſily know whether we go. Secondly, that the guide gone before vs is Chriſt Ieſus, vpon whom we muſt looke, and whom we are to followe, Hebr. 12.2. looking ſaith the ſpirit, vnto Ieſus the author and finiſher of our faith, who for the ioy that was ſet before him, endured the croſſe, and deſpiſed the ſhame, and is ſet at the right hand of the throne of God. And as touching the holy Fathers, Prophets, and Martyrs, which through faith and patience inherite the promiſes, we are exhorted, Heb. 6.12. to bee followers of them, as they were of God, 1. Cor. 11.1. In ſtead of theſe there bee falſe guides, that is, the ſteps and wayes of our forefathers, which we ſay we will follow, Ier. 44.17. but God faith no, Ezech. 20.18. forbidding to walke in the ordinances of the fathers, and to obſerue their manners; and ſtraitly charging to walke in his ſtatutes, and to keepe his iudgements.
The other thing to be practiſed of vs in walking in the right way, is that wee vſe this world and all things therein, as not abuſing them, 1. Cor. 7.31. and herein we are to reſemble a pilgrime, who ſo long
as his ſtaffe is an helpe and ſtay for him in his iourney, he is content to carrie it in his hand, but ſo ſoon as it beginneth to trouble him, hee caſteth it away: So all Gods Saints that are gone before vs, in compariſon of heauenly things, haue contemned the worldly vanities: for no ſooner were they made partakers of the gifts & graces of Gods holy ſpirit, & had but ſome little taſt of the heauenly happineſſe, but preſently they contemned the world, and the vanities thereof: they were ready to leaue all, and to follow Chriſt, and euen to lay down their liues for the profeſſion of the Goſpel. Abraham at Gods commandement, left his owne countrie, and contemned all the profits, pleaſures, and preferments, which it might haue yeelded vnto him, in compariſon of the land of promiſe, though hee dwelt there but as a ſtranger, and had little ioy and comfort in it, but only as it was a type of the heauenly Canaan, Heb. 11.9.10. So Moſes refuſed to be called the ſon of Pharaohs daughter, and choſe rather to ſuffer aduerſitie with the people of God, then to enioy the pleaſures of ſinne for a ſeaſon, eſteeming the rebuke of Chriſt, greater riches
then the treaſures of Egypt; for hee had reſpect vnto the recompence of the reward: Chap. 11.23.24. And if it were a ſufficient reaſon to mooue Iacob, Gen. 45.20. to neglect his ſtuffe in the land of Canaan, becauſe King Pharaoh promiſed him the beſt things of Egypt when he came into his kingdom, how much more ſhould it bee auaileable to perſwade vs vnto the contempt of theſe worldly and worthleſſe vanities, ſeeing wee haue the aſſured promiſe of God himſelfe, that we ſhall enioy the beſt things of his heauenly kingdome, when wee come vnto him. But alas, theſe earthly things, (though they be ſmall and contemptible) doe hide theſe ſuperexceeding ioies of gods kingdome, from the eyes of thoſe who ſpend their thoughts vpon their worldly affaires. For as a ſmall diſh beeing held neere the eyes, hideth from our ſight a great mountaine; ſo theſe earthly trifles beeing placed neere our ſight, doe ſo ſhadow and ouercloud theſe great and ſhining excellencies, that wee cannot truely behold them, not rightly iudge of their greatneſſe: Therefore let vs remooue them further from vs, and then they will
ſeeme ſmall, and ſmally to be regarded, in compariſon of the incomparable ioyes in heauen.
Furthermore, that our care and deſire after ſaluation be not weakened, and wee faint in the mid way, wee muſt beware of three points.
Firſt, that wee turne not backe againe by offending of God, and tranſgreſſing his Commandements: for as in walking after his word in his feare, we goe to God and euerlaſting life; ſo by ſinning, in ſtead of going forward, wee ſlippe backe and draw toward death: we cannot therefore turne back, but with danger to fall into euerlaſting perdition. Much like vnto him, who flying from his enemies, that purſue him, in ſtead of ſauing himſelfe in ſome towne, turneth backe towards them, and ſo putteth himſelfe into their hands. We are not without many and mighty enemies, that purſue vs, and labour to make vs turne backe by offending God, and theſe muſt wee fight againſt, 1. Pet. 2.11. Theſe enemies fight not againſt our goods, to rob vs of them, nor againſt our bodies, to depriue them of life, but againſt our ſoules, to induce them to offend God,
and ſo to draw them into euerlaſting damnation: An example in Iob, Cap. 1.1. who was a iuſt man, &c. and ſo walked in the way to heauen: but Sathan would withſtand him, and therefore commenced warre againſt his ſoule: hee ſeemes as if hee would haue fought againſt his goods, in cauſing them to be taken away, againſt his children, in procuring their death, and againſt his bodie in vexing it moſt cruelly; yet was it properly the ſoule, that hee aſſaulted. Iob. 1.9.10.11. And he fought againſt it, ſeeking by outward tribulation to induce the ſame, by blaſpheming to offend God. If wee conſider our owne weakenes to withſtand our mighty enemies, it may breed ſome cauſe of feare in vs; but as God in old time commaunded Ioſhua, cap. 1.9. that hee ſhould not feare the Canaanites, and aſſured him that hee would be with him, and that by ouercomming them, he would bring his people into the land of promiſe; ſo likewiſe let vs giue care vnto God, that calleth vs to this battell, with aſſurance that he will ſtand with vs, and for vs, to the ende that couragiouſly fighting vnder his banner againſt our enemies, we may by his grace
and power obtaine perfect victorie, and conſequently the poſſeſſion of our celeſtiall countrie.
Secondly, that wee turne neither to the right hand, nor to the left. By thoſe that turne to the right hand, wee vnderſtand ſuch as ſeeme to keepe Gods commandements; yet, not to glorifie him, but either to glorifie themſelues, or to merit. Prayer to God, almes, faſting, and other like works are commendable, and ordained of God, to the end by them to walke towards heauen; but ſuch as doe them, that they may be ſeene, and praiſed of men, doe turne to the right hand, and depriue themſelues of all reward in heauen, becauſe they receiue it vpon earth aforehand, Math. 6.2.5.16. It is alſo aſtraying to the right hand, when hauing receiued gifts of ſpeaking the tongues, of prophecying, of knowing all ſecrets, of faith, &c. 1. Cor. 13. the receiuers doe not vſe them in loue. Such likewiſe, as in the old time among the Iewes, did obſerue the lawes and ordinances of God, to the ende to merit, did alſo ſtray to the right hand, and turned out of the way of ſaluation, Rom. 10.2. By thoſe that turne to
the left hand, wee vnderſtand ſuch as doe thinke to come to heauen by the path of mens traditions, and ſeruices, or voluntarie deuotions, not commaunded by God, Coloſſ. 2.21. as touch not, taſt not, handle not, &c. And this Chriſt obiected to the Scribes and Phariſes, Matth. 15.8.9. Therefore becauſe God hath taught vs the way wherein wee ſhould walke to heauen, let vs beware we turne not either to the right hand, or to the left.
Thirdly, that we ſtand not ſtill in the way, but goe forward, and fructifie in good workes: for ſuch is the way to heauen, that hee that goeth not forward, ſlideth backward. We nurſe little children, to the end they may grow great, and wax ſtrong; and it were a wonder to ſee a little child continue as little and weake as at the birth: euen ſo if we, (who being members of the Church of Chriſt, and conſequently entred into the path that leadeth to heauen, and daily doe receiue the food of Gods word and ſacraments) ſhould not increaſe in faith, working by loue, and amendement of life, it were great ingratitude and vnexcuſable obſtinacy, which ſhould not eſcape vnpuniſhed;
to ſtand ſtil in the way & not to go forward. The Apoſtle Paul although be had proceeded very far in this way, thought it not his duty to ſurceaſe, but the nearer he came to the marke, the more he ſtriueth towards it, forgetting thoſe things which be behind, Phil. 3.14.15. And therevpon inferreth, whoſoeuer are perfect, let them be thus minded. Muſt thoſe that are perfect be of this minde? how much more behoueth it vs, who are but of ſmall growth in compariſon, to giue all diligence, that we may increaſe and grow vp in grace, 1. Theſſ. 4.1. being prouoked alſo thereto by that exhortation of Saint Peter, grow in grace and in the knowledge of our Lord and Sauiour Ieſus Chriſt, 2. Pet. 3.18.
If we reſt contented with a little quantity of faith, & neuer labour after increaſe, it is a ſhrewd preſumption, that ſuch a faith is falſe and counterfeit. For aſſoon as the ſeed of true faith is ſowen in vs, and hath taken roote, it ſprowteth vp vntill it come to full ripenes; in which reſpect Chriſt compareth it to a graine of muſtard ſeed, which though it be one of the leaſt ſeedes of the garden, yet it groweth
to a great tree, Matth. 13.31.32. It is not poſſible that any, who haue taſted of true faith, and of thoſe ineſtimable benefits which it aſſureth vs of, ſhould content themſelues with a ſmall pittance, and neuer labour after more. For who is it that hauing taſted and eaten a little bit of ſome delicious meates, doth not with an hungring appetite deſire more, till he be filled and ſatisfied? or who is it that hauing any weake title and aſſurance of ſome goodly inheritance, doth not earneſtly deſire, and vſe all good and lawfull means, whereby his title may be ſtrengthened, and his aſſurance confirmed? So if any haue truly taſted of faith, and the excellent benefits that accompany it, (which are aſſurance of Gods loue, remiſſion of ſinnes, peace of conſcience, and ioy in the holy Ghoſt) they cannot content themſelues with a little modicum, and neuer hunger after more: for can we imagin, that we haue any finall title or true aſſurance of thoſe vnſpeakable ioyes of Gods kingdome, if we neuer vſe meanes to confirme our title and ſtrengthen our aſſurance? ſurely it is impoſſible.
To conclude, Satan if he cannot make vs
worſe, will labour to make vs not to be better, nor to go forward in religion. Haſt thou not more zeale now then thou hadſt when the goſpel was firſt brought thee? then feare, leaſt the ſpirit be much quenched: wherefore as Sathan endeuoreth to make thee ſtand at a ſtay in chriſtianity, ſo let the ſpirit of God in thee ſtriue for the contrary, that he that is righteous, may be more righteous, Apoc. 22.11. For we may not be worſe then the ground, which by the raine is made more fruitfull; nor then the hearbes, which by the ſunne are made more flouriſhing.
Hauing thus far (Chriſtian Reader) perſwaded thee to deſire aboue all things the kingdome of heauen, and the happines of the life to come; now to quicken and to ſpurre on thy affection, let me propound vnto thee ſome grounds & motiues wherwith we cannot but be whetted on, and haue a ſharpe edge ſet on our deſires. And albeit many things here might be deliuered, yet I will only reſt contented to haue commended vnto thee theſe two;
Firſt, mans miſery, & ſecondly the happines promiſed by the Lord in the Goſpel. If neither of theſe can preuaile with men,
to make them luſt after the life that endureth for euer, I muſt conclude they are no better then dead perſons, whoſe end is to be burned in vnquenchable fire.
Touching mans miſery, we are to conſider that men naturally are the children of wrath, Eph. 2.3. vnder the curſe and malediction of God, Galat. 3.10. ſubiect to horrible vexation and terrors of conſcience, Iſa 57.20.21. like to the raging ſea, that cannot reſt: And all their life long they liue in feare of death, and of ſuch iudgements as are forerunners of death, Heb. 2.14. Their proſperity, and aduerſity, their callings and their afflictions, are accurſed, nothing maketh them better, but euery thing a great deale worſe, all beeing infected and poyſoned vnto them by their owne ſinnes, and Gods fearefull vengeance vpon the ſame. If they liue, it is to the increaſe of their owne damnation; if they die, they goe to take preſent poſſeſſion of eternall deſtruction; if they refuſe to eate or drinke for the preſeruing of life, they are murtherers of themſelues; if they doe eate and drinke, they are vſurpers of that which is none of their owne; if they come not to the word and ſacraments,
they are contemners of Gods ordinances; if they doe come, they are profaners of the ſame, and ſo ſhal be further hardned to their finall perdition. In a word, vnto them that are defiled, and vnbeleeuing, is nothing pure, but euen their mindes and conſciences are defiled, Tit. 1.15.
Here the Apoſtle ſetteth out the miſerable ſtate of a wicked man thus; 1. he is one that is vncleane, 2. an vnbeleeuer, 3. one to whom nothing is pure, 4. his mind, 5. his conſcience is polluted. In all which reſpects he is a moſt odious perſon, in whō is nothing but filthines of fleſh and ſpirit, 2. Cor. 7.1. the which the pure eies of the Lord cannot abide, Abac. 1.13. If the wicked man be thus vncleane, then hate his company; Pſal. 119.115. the vile perſon is to be contemned, Pſal. 15.4. come not neere him, Pſal. 26.4.5. touch him and thou wilt be defiled, he is filthie within and without, and with the Leper muſt be thruſt out of the camp for feare of infection, Leuit. 13.14.
And is not this a wretched caſe if then we conſider our miſery, and the wofull fruit of our ſinne, which hath debarred vs
from all comfort in heauen and earth, from God, or any of his creatures; and if we remember that ſinne hath wrapped vs vnder condemnation; hath ſet God and his creatures, as hoſts and armies againſt vs; hath made nothing ours but hell and damnation; euen the ſole repreſentation of this miſerie is ſufficiently able to rauiſh a man with an inſatiable deſire to be freed from this grieuous eſtate, and to be poſſeſſed of euerlaſting happines.
Touching the happines, which ſhal be enioyed in the world to come, it is ſuch as the eye hath not ſeene, not the eare hath heard, nor euer entred into mans heart, 1. Cor. 2.9. If Salomons kingdome was ſo eſteemed, becauſe of the wiſdome which was in Salomon, & of the ſame and renowne that he had throughout all the world, and becauſe of the good order & policie which was in his gouernement, that he amazed the minde and vnderſtanding of the Queene of Saba, and becauſe of the great abundance of gold and ſiluer and of all ſorts of riches and goods, and of the reſt & quietnes which was among the people of Iſrael at that time; let vs thinke what is the excellencie and magnificence
of Gods kingdome, in which Ieſus Chriſt (that great Salomon) raigneth, which is the wiſdome of God, and he in whome all the treaſures of knowledge and wiſdome, and of all the bleſſings of God are hidden, for to beſtow them to his ſubiects, and to make them all partakers of them; in as much as that kingdome of Salomons was not but the figure and ſhadow of our true Salomons kingdome, the true peace, who hath made peace between God and vs, and hath deliuered vs from all our enemies.
Now this happines we ſhall enioy, at the laſt day of our ſeparation, and at the laſt iudgement.
The firſt of theſe hath two parts.
Firſt, it containeth an abſolute immunitie and freedome from all infirmities of bodie and ſoule, as it is ſaide Apoc. 21.4. God ſhall wipe away all teares from our eies: for the bodie ſhall be free from all labour, care, &c. which is expreſſed in the word, reſt, Pſal. 15.1. And the ſoule ſhall be free from all the ſuggeſtions of Satan to euill, and all other corruptions wherewith the beſt and choiſeſt of Gods ſeruants in this life are wonderfully aſſolted.
Secondly, the body ſleeping in the earth, the ſoule ſhall abſolutely bee freed from ſinne, and liue in the fauour of God, ſo as there ſhall bee added vnto vs a preſent entrance into the Lords ioy, Mat. 25.21. which is called the entrance into the Lords Paradiſe, Luk. 23.43. and into the boſome of Abraham, Luk. 16.22.
But the glorie of the laſt day is farre greater, and reſteth in three things.
Firſt, in the reſurrection, and waking of the bodie, at what time it ſhall be made conformable to the bodie of Chriſt: Phil. 3.21. who ſhall change our vile bodies, that they may be faſhioned like to his glorious bodie: which is to bee vnderſtood, not of changing the ſubſtance, forme, or faſhion, or the members of our bodies, but of deliuering of them from thoſe qualities, whereto they are ſubiect by the meanes of ſame, and by beautifying them with the contrarie: as 1. Cor. 15.52. wee ſhall be changed, for this corruption muſt put on incorruption, and this mortall muſt put on immortalitie: at which time they ſhall need no naturall prouiſion nor maintenance, Apoc. 7.16. but ſhall ſhine as the ſunne, Dan. 12.3.
Secondly, there ſhall be a new heauen, and a newe earth, wherein the Saints of God ſhall dwell, and all things ſhall bee reſtored to their firſt maieſtie, Iſa. 65.17. 2. Pet. 3.15. Apoc. 21.1.
Thirdly, (which is the greateſt of all) wee ſhall then haue the beholding of the verie face of God, 1. Ioh. 3.2. and there ſhall be no marks ſet to keep vs from the mount where the Lord dwelleth, as was Exod. 19.12. but as S. Paul ſaith, 1. Cor. 13.12. then ſhall we ſee face to face, and knowe euen as wee are knowne. And in this preſence of God, Pſa. 16.11. is fulnes of ioy, and at his right hand there are pleaſures for euermore.
Much more might be ſpoken of the excellencie of this eſtate, and yet when all hath beene ſaid that can be, it is nothing in compariſon of that which the thing is in it ſelfe, and we ſhall find it to be, when we ſhall lay downe this bodie of corruption, and bee cloathed vpon with perfect glory.
Learne therefore what a wonderfull bleſſing we haue obtained by Chriſt. By nature we are wrapped in the guilt of ſin, ſubiect to the ſtipend of ſinne, ſubdued
vnder the curſe of the lawe, and lie right vnder the whole wrath and diſpleaſure of God. Our ſinnes proclaimed vs Rebels to God through heauen and earth, baniſhed vs out of our countrey, ſet hell gates open for vs, and gaue vs into the hands of Sathan, as an hangman to execute Gods ſentence of eternall death paſſed againſt vs, yea further, hopeles wee were in this wofull condition; for Gods diſpleaſure was ſo kindled againſt vs, as men and angels could not reconcile him; the law was ſo tranſgreſſed, that all men and angels could neuer ſatisfie, nor make vp the breach; the ſentence was ſo ſeuere, as all men and angels could neuer haue ſtood vnder i
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the execution ſo certen, as the verie gybbet was euer ſtanding in our ſight; in the horrors of our ſoules, and terrors of our accuſing conſciences, wee ſeemed to walke and bee left in the midſt of ten thouſand deaths but nowe, when no meanes was left to pacifie God offended, to ſatisfie the lawe tranſgreſſed to remake the ſentence denounced, the Sonne of God muſt come from the boſome of his father, and become obedient both to the performing of the whole will of his Father,
as alſo to the ignominious death of the croſſe; that ſo becomming a curſe for vs, (as that execrable kind of death betokened) wee might haue God well pleaſed with vs, as he is with him; we might preſent him his lawe perfectly fulfilled, not in our perſons, but in our nature, and in his owne perſon for vs; we might pleade the paiment of all our debts, and by this our ſurety, ſue out our full diſcharge, (becauſe the vtmoſt farthing is fully paid;) haue our right in the tree of life, and might enter in thorough the gates into the citie, Apoc. 22.14. This bleſſed tree is in the middeſt of the Paradiſe of God, the leaues of the tree, are not onely for ſhadowe, but alſo to heale the nations with, and it hath both leaues, and fruites to ſatisfie our hunger, and twelue manner of fruits euerie moneth brought forth to ſatisfie our pleaſure, and it groweth by a riuer ſide, cleare as chryſtall, proceeding out of the throne of God, ſo that it cannot poſſibly wither, Apoc. 22. Let vs beſeech God, who hath planted is with his owne right hand, that we may liue to
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, how wholeſome and pleaſant that t
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is. And conſidering that we looke for life euerlaſting
after this life, let vs not deceiue our ſelues, lingring and deferring the time to the laſt gaſpe, but let vs lay the foundation of life eternall in our ſelues in this world, and haue the earneſt thereof laid vp in our hearts?
Now this is done, if we repent vs heartily of all our ſinnes, and ſeeke to be aſſured in conſcience, that God the father of Chriſt is our father, God the ſonne our redeemer, and God the holy Ghoſt our comforter: Ioh. 17.3. this is eternall life, that they know thee to be the onely God, and whom thou haſt ſent Ieſus Chriſt: yea let vs proceed further yet, endeauouring to ſay with Paul, Gal. 2.20. Thus I liue, yes not I now, but Chriſt liueth in mee; and in that I nowe liue in the fleſh, I liue by the faith in the ſonne of God, who hath loued me, & hath giuen himſelfe for me: when we can thus ſay in truth of heart, wee haue in vs the verie ſeede of eternall life.
Laſtly, here we may conſider the wonderfull madnes of worldly men, who only haue regard to the ſtate of this life, & caſt all their care on the world, and neuer ſo much as life up their hearts and thoughts
vnto heauen. The ende of Chriſt comming in the fleſh was principally for our ſoules, by taking away the ſinnes of the world, and after for our bodies, by remoouing corporall infirmities, Matth. 9.2.6. but it is not thus with the ſonnes of men now: they neglect the care of their ſoules, but they make prouiſion for the luſts of the fleſh with all poſſible diligence. As the prodigall ſonne forſooke his fathers houſe for a ſtrange countrey, his fathers fauour and inheritance for a bagge of money; father, kinred, and friends, for vnhoneſt and vncourteous harlots, and the bread in his fathers houſe, for the huskes of beanes, which the ſwine abroad fed vpon, and his ſoule deſired; So the worldlings forſake God for this preſent world, heauen for earth, euerlaſting pleaſure at Gods right hand, for the pleaſures of ſin for a ſeaſon. It is a iuſt iudgement that earthly riches do deceiue our hearts, when heauenly riches do not delight vs; that the outward things ſhould carie vs away, whē heauenly things cannot ſo much preuaile with vs. If a man hauing two houſes, the one but an homely cottage, and the other a princely pallace, ſhould leaue the better,
and take all the care for the dreſſing and beautifying of the firſt, would not euerie man ſay he were a madde man: now God hath prepared for vs two houſes, the one is this our bodie, which wee beare about vs, which is an houſe of clay, Iob. 4.19. the other houſe is the third heauen, Iob. 14.2. which is the dwelling place of the holy Saints and Angels: therefore what ſpirituall madneſſe is it, to employ all our cares for the maintenance of this houſe of clay, which is but duſt, and to haue no regard of the bleſſed eſtate of the ſecond houſe, which is prepared for vs in heauen? The three Apoſtles, when they had ſeene ſome part of the glory of Chriſt in his transfiguration vpon the mount Tabor, were ſo mooued, that they ſaid, Matth. 17.4. Maſter, it is good for vs to bee here: What then would we do, if we ſhould conuerſe in heauen, and there behold the Maieſtie of God, and the glorie of Chriſt? would not euen the apprehenſion thereof allure vs, to wiſh to dwell there, and to forget and deſpiſe the earth? But our earthly talk and communication, our worldly courſe of life, and the corruptions of the fleſh; that beare ſo much ſway in vs, due manifeſtly
ſhew how little wee are conuerſant in heauen, and conſequently doe teſtifie, that we are burgeſſes of earth, and not of heauen.
All faithful beleeuers do know and are aſſured that at the ſeperation of the ſoule and the body, the ſoule ſhalbe exalted to heauen with Chriſt: now as this ſeperation daily doth by death draw nearer and nearer to the faithfull, ſo doth the kingdome alſo come vpon them. Therefore how carefull ſhould we be to amend our liues, to deſpiſe theſe earthly vanityes, and to prepare ourſelues to make our entry into heauen.
Now in that we haue bin ſufficiently ſtirred and prouoked to deſire, and long after that inheritance which is immortall, vndefiled; and fadeth not away, but is reſerued in the heauens for vs it ſhould not be a fruitles labour, to ſhew how we may trie the ſoundnes of this our deſire after the paradiſe of God, a place of all delite and pleaſure, yea where the Saints enioy fulnes of pleaſures at Gods right hand. To which end be aſſured, that if this deſire to be in the Lords ioy, with filled thy heart, theſe worthy fruites of it will manifeſt
themſelues through thy life.
It will moderate the eager cares of this life, and will not ſuffer men to become drudges or ſlaues to the earth: for he that taketh himſelfe to be an heire of heauen, Rom. 8.17. is well enough prouided and cared for alreadie till his patrimony fall. We know that great heires in their minority are well and honeſtly maintained, their fathers being rich and kind, will not ſuffer them to want things fit for them; and if they be any way ſcanted for the preſent, they ſhall afterward find it with much aduantage. In any want (thou being thy fathers heire) mayſt boldly repaire to thy father with good hope to ſpeed in any requeſt which he ſeeth fit for thee, and making for thy good; and he will bee ſo far from ſending thee away empty, that it wilbe his ioy that thou canſt and wilt make requeſt for things good for thee: yea if thy beleeuing ſoule do bin once conceiue of Chriſt, it will be a moſt effectuall reaſon to draw thee from minding earthly things, as Paul teacheth, Phil. 3.20. for exhorting them not to ſet their hearts vpon the things of this world, he noteth this as a moſt effectuall argument, becauſe
from heauen they looked for a Sauiour, who would change their vile body, and make it like his owne glorious body.
It will content the mind with any preſent condition. Thus was Abraham contented, Iſaac, and Iacob, with their continuall pilgrimage vpon earth, becauſe they looked for a better citie, Heb. 11.8.9. when as once this tooke vp their hearts, they could cheerefully ſet themſelues downe in their Tents, they could dwell in ſtrange countries contentedly, they could receiue the promiſe a far off thankfully, they could goe on in obedience to God, what way ſoeuer he called readily; and in all this they did not (for the preſent) deſire a better outward condition; but thought it the beſt portion which their heauenly father alotted out vnto them: ſo we ſee men expecting reuerſions, are content for the time to liue barely and goe neere the wind, and ſwallow vp their preſent wants, in hope of that to which they are heires: they thinke the time for their further enlargment is not far off, and this helpeth wel to put off the preſent condition: yea it doth not only giue contentment of minde, becauſe we ſhall haue
an inheritance, but rather in this that we cannot looſe this inheritance. Thou maiſt looſe thy libertie, thy friends, thy life, but thine inheritance is reſerued in the heauens: when others by death looſe all, thou ſhalt by it, be in thy full eſtate. This expectation of a durable ſubſtance, cauſed the Saints to endure the ſpoyling of their goods with ioy, Heb. 10.34.
Thirdly, it will ſtrengthen the heart in enduring chaſtiſements and corrections vnder Gods hand, or from mans: as Moſes eſteemed highly of the rebuke of Chriſt, for he had reſpect vnto the recompence of reward, Heb. 11.26. the faithfull know they are heires indeed, but as yet in their minoritie, and for the time muſt be put vnder tutors, and the rod, as well as others: but the time commeth which will bring their landes into their owne hands, and then they ſhalbe at their owne commaund, and haue libertie enough: and herewith may the children of God raiſe their hearts from vnder the heauieſt afflictions that are. The Apoſtle counted that the afflictions of this preſent time, are not worthie of the glory which ſhalbe ſhewed vnto vs, Rom. 8.18. for our light affliction,
which is but for a moment, cauſeth vnto vs a far more excellent, and an eternall weight of glory, 2. Cor. 4.17. In the enduring therfore of affliction, comfort thy ſelfe herein: thy father may frowne, chide, buffer, and ſcourge thee, but he wil neuer diſinherite thee: other fathers ſomtimes out of their owne diſpleaſure, and ſometimes out of their ſonnes miſdemeanours, do diſinherite their heires; but the Lord cannot grow into ſuch diſpleaſure with his children, as euer to caſt them out whom in his Chriſt he hath once admitted into his houſe. If his ſonnes ſin againſt him, he will viſit their ſinnes, and ſcourge them with the rods of men, but his mercie and truth will he neuer take from them. Pſal. 89.32.33.
Laſtly, this deſire of eternall life once wrought in our heart, eaſily bringeth men to the deniall of themſelues, in ſtripping themſelues of pleaſures profits, aduancements, friends, father, wife, libertie, yea life it ſelfe. Set this treaſure before the eies of the wiſe merchant, he will fell all for it, Mat. 13.44. Tel a man of an earthly kingdome, and let him throughly digeſt the conceit of obtaining it, it will bee ſuch a
commander, as he willingly both vndertaketh, and deuoureth any trauell for it. To Iacob it was a ſufficient reaſon to neglect his ſtuffe in the land of Canaan, becauſe king Pharaoh promiſed him the beſt things of Egypt, Gen. 45.20. So let the beleeuing heart once bee poſſeſſed with aſſurance of raigning with Chriſt, it will eaſily bee brought to hate father and mother, and wife and children, brethren and ſiſters, yea and his owne life, Luk. 14.26. The diſciples deſirous to know what recompence their Lord would make them for leauing all to follow him, Chriſt preſently telleth them of twelue ſeates, on which they ſhall fit, and iudge the twelue tribes of Iſrael, at the appearance of the Sonne of man: well knowing, that if this promiſe were once wel digeſted, it would ſo feede their hearts, as they ſhould not after thinke themſelues, as ouerſhot in leauing all things for his ſake, Matth. 19.28.
So then, ſet thy heart vpon this inheritance; A man that hath any poſſibilitie to befall him, cannot keepe his minde, but it will be running after it; in ſo much as many wicked children, in regard of their patrimony, will enquire into their fathers
yeares, and grow ſicke of their Mothers; and it is ordinary that ſuch as looke for windefals by deceaſe of others, will bee feeding their hearts with vnnaturall hopes: ſo ſhould it be with vs, who may without iniurie to our father, long after our inheritance in heauen. And as we ſee men take no content in any part of the earth, no nor in the whole, comparable to that peice or portion, which is their owne; euen ſo ſhould we not ſuffer our hearts ſo to wander after earth or earthly things, as that wee ſhould ſettle our contentment any where, but where our owne inheritance and treaſure is; beeing aſſured that there is laid vp for vs the crowne of righteouſneſſe, which the Lord the righteous Iudge ſhall giue vs at that day; and not to vs onely, but vnto all them alſo, which loue his appearing. Beware of profane Eſaus ſpeach; what is this birth-right to me? Gen. 25.32. No, rather take vp Naboths anſwer to king Ahab, who would haue gone beyond him for his patrimonie; God forbid, that I ſhould ſell the inheritance of my fathers, 1. Kin. 21.3. God forbid, that I ſhould for this or that ſinnefull pleaſure, this or that meſſe of
pottage, or trifling commoditie, or whatſoeuer coine hauing Sathans ſuperſcription vpon it, ſell mine inheritance.
And thus much ſhal ſuffice to haue perſwaded to expect and long after the bleſſing of eternall life. Now to the aſſurance of the ſame life.
SECT. II. Aſſurance of Saluation.
WE teach and profeſſe, that a Chriſtian man may bee aſſured of his ſaluation, which aſſurance is not ſuch, as whereby a man is meerely ſecure, and made free from all doubting at any time; but ſuch as many times is aſſaulted, and ſhaken with many difficulties, feares, and doubts, which oftentimes doe much perplex the ſoules of ſuch as bee faithfull; as Pſal. 22.1. Dauid complaineth, ſaying, My God, my God, why haſt thou forſaken me? And Ionas, Ion. 2.4. I am caſt out of thy ſight.
Now theſe feares and doubts ariſe not from the nature of faith, but from the frailtie and corruption of our euill nature, and from the weakenes of our faith. In nature it ſelfe, is a voluntarie ſhrinking and relinquiſhing of the comfort of faith, thorough the ſeedes of vnbeleefe, that originally are ſowne in vs, ſo that the ground of our owne hearts is euer and anon caſting obiections and queſtions. The effects of grace doe not alwaies appeare the ſame, yea ſometimes they ſeem to be quite ouerwhelmed with contrarie effects. By theſe occaſions it commeth to paſſe, that the dayas of faith, are like the dayes of the yeare, whereof ſome are faire, ſome foule; ſo faith ſeemeth one while caſt downe as it were to hell, an other while to bee as it were in the courts of heauen. Neither doth this ſildome fall out, but euen daily is there a change by turnes. And this God doth, to the intent that beeing in ſome ſort for the time put from him, wee may take the faſter hold when wee returne againe, that the taſt of his loue may be the ſweeter, and our ioy thereof the greater, when out of the floods of temptations we ariue vnto it.
But the true and proper worke of faith is, to giue to the beleeuer a ſtedfaſt and vnmooueable aſſurance of the loue of God, that he may fully enioy the comfort therof without interruption and let. Therefore it is not the office of faith to cheriſh and maintaine ſuch feares and doubts, but to reſiſt them, to fight againſt them, and ſo much as is poſſible to expell them, and to driue them out. And as a child afrighted runneth to the father, looking for defence and helpe from him; euen ſo, in the midſt of all feares and temptation, faith is ſtill running vnto God, ſtill importuning of him, calling vpon him, caſting it ſelfe vpon him, depending vpon his aide, and expecting from him, that things become otherwiſe then preſently they are, and ſildome going ſo farre, but that it ſeeth a glimpſe (at leaſt) of light in darkeneſſe, of hope in deſpaire, of comfort in diſtreſſe, of life in death; or if it looſe the ſight thereof, it recouereth it ſoone againe. Of all which wee ſee pregnant examples in the diſtreſſes and temptations of the Saints, which for our inſtruction and comfort are recommended vnto vs in the word of God, whereof many ſhall be ſet downe
in the ſequele of this diſcourſe.
So then, it is now manifeſt what manner of certaintie and aſſurance it is wee hold and teach; that it is the propertie of true faith to guide this aſſurance, and that our aſſurance is the greater, by how much our faith is greater, and the weakenes of our aſſurance, the weaknes of our faith, at the feeling whereof we muſt be humbled with ſorrow to repentance, and yet with confidence pray as the Apoſtles did, Luk. 17.5.9. Lord increaſe our faith: which faith that it may be ſtrong, muſt haue grace and meanes to grow; yet happily it may ſeem weake to vs, when it is ſtrong to God.
The Papiſts are of an other minde, teaching that no man can haue any certainty of his ſaluation, without ſome ſpeciall reuelation from God, as they affirme of S. Paul, Rom. 8.38. where they ſtyle our aſurance, a moſt damnable falſe illuſion, & preſumption; Rhem. in Rom. 8. ſect. 9. And elſewhere teach, that the heretiks vnhappy ſecurity, preſumption, and faithles perſwaſion of their ſaluation, (for ſo they deride our aſſurance,) is not the faith of the Apoſtles, but the faith of deuills; Rhem. in 1. Cor. 9. ſect. 9.
But our ſecuritie of ſaluation is no vain preſumption, but an aſſurance grounded vpon the word and promiſe of God, that thorough faith in Gods promiſes manifeſted by walking in the way that God hath appointed vs, we ſhall vndoubtedly come to eternall life: which certenly dependeth not vpon our will or workes, as the Rhemiſts would haue it, 2. Cor. 3. ſect. but vpon the promiſe of God confirmed to vs in Chriſt: therefore we ſhall not miſſe of the performance of his promiſes, which hee will vndoubtedly performe vnto all that truely beleeue in him: for to doubt of ſaluation in reſpect of the promiſer, is indeed to denie that he is true in all his ſayings. And therfore though the godly be aſſaulted of their owne concupiſcences, and of Sathans temptations, to doubt oftentimes of their ſaluation, yet they muſt oppoſe the infalibilitie of Gods truth, againſt ſuch aſſaults, and holding faſt the promiſes of God, aſſure themſelues of the effect of them.
So then, euery Chriſtian man, which is endued with faith and hope, may and ought to be conſtantly aſſured, that being iuſtified, he ſhall be ſaued, becauſe the
word of God, and his promiſe (to all that beleeue in him, and in faith cal vpon him) cannot faile, but muſt be moſt certainely fulfilled.
When the diſciples of Chriſt returned from preaching, wherto he had ſent thē, and declared what wonders they had done, the text ſaith, they reioyced greatly: but Chriſt ſaid vnto them, Luk. 10.20. reioyce not, that the ſpirits are ſubdued vnto you; but reioyce in this, that your names are written in heauen: whereby our Sauiour ſignifieth, that they beleeued that their names were written in heauen: why elſe ſhould he bid them therein reioyce, ſeeing none can reioyce in any felicitie who doth not enioy it, or vndoubtedly beleeue it: and we cannot, neither do we reioyce in things either vnknowne, vnbeleeued, or vncertaine: and if there be ioying and glorying, it muſt therefore ariſe from certainty and aſſurance: Rom. 5.2. we reioyce, or glory, vnder the hope of the glory of God: becauſe the hope of the things to come, is as ſure and certaine as the things already giuen, Chryſost. in Rom. homil. 9. Paul doth not teach vs ſo to reioyce, as if there were no further dangers
to be feared, no further oppoſition to be expected, no further temptation to be endured, no further enemies to be reſiſted; but importeth, that there is much fighting and wraſtling, much care and ſorrow, many perplexities and troubles yet to be forecaſt and looked for: we may not then be ſecure, as if there were nothing any more to trouble vs, but we may be ſecure and without doubt of an happy iſſue and deliuerance from all troubles: and this is the hope that we reioyce in. Therfore Saint Auguſtine ſaith vpon Pſal. 37. Ioy that thou art redeemed, but yet not in reall effect; as touching hope, bee ſecure: 2. Pet. 1.10. here the Apoſtle giueth vs counſell rather to giue diligence to make our calling and election ſure by good workes; but it were idle and vaine to vſe diligence, if the aſſurance of our election and vocation could not be attained vnto, without any extraordinary reuelation. And this place ſheweth, that the election of God (which is moſt certaine in him, and in it ſelfe) is made known and certaine to vs by good works, whervnto God hath appointed vs; not that it is grounded vpon our will or workes
(which are good,) but vpon his gracious decree, by which before the world was made, he choſe vs and in time called vs, and hath giuen his ſpirit, by which we are made not onely willing, but moſt thankefully to embrace his grace, and to know his fatherly loue towards vs: for if by his ſpirit we know that God is our father as Paul teacheth, (Rom. 8.15.16.) we know alſo that we are predeſtinate to his inheritance in Chriſt: which knowledge is confirmed by the works of obedience, which are the fruites of the ſpirit of adoption. But if we cannot know it (as the Papiſts ſay,) but onely hope with ſuch hope as is vncertaine and may be confounded, in vaine ſhould the Apoſtle exhort vs to make our election ſure by good works. 2. Cor. 13.5. proue your ſelues, whether you are in the faith, examine your ſelues: knowe you not your owne ſelues, how that Ieſus Chriſt is in you, except ye be reprobates? here the Apoſtle takes it for graunted, that he which hath faith, may know that he hath faith, and ſheweth, that to prooue a mans ſelfe whether he be in the faith, is to prooue whether Chriſt be in him, becauſe the faith of
which he ſpeaketh, is that liuely faith wherby Chriſt dwelleth in our hearts. And if Chriſt be in you (ſaith Paul, Rom. 8.10) the body is dead as touching ſinne, but the ſpirit is life for righteouſnes ſake; which cannot be without repentance, hope, charity, & ſuch other ſpirituall graces, wherewith the ſpirit of Chriſt endueth them in whom Chriſt doth dwell. He therefore that knoweth himſelfe to be in the faith, as the Apoſtle meaneth it, knoweth Chriſt to be in himſelfe: he knoweth himſelfe to be dead to ſin, and aliue to righteouſnes, and that he is not without repentance, hope, charitie, and other vertues, wrought in him by the ſpirit of Chriſt; and conſequently he knoweth and is aſſured of his election and ſaluation: for faith is the faith of Gods elect, Tit. 1.1. and Act. 13.48. ſo many beleeued as were ordained to ſaluation. Rom. 8.38. I am perſwaded, that neither death not life: &c. therefore the Apoſtle was fully perſwaded of his ſaluation in Chriſt; otherwiſe, to ſpeake as if the Apoſtle were in doubt, is a blaſphemous vntruth: for in many places he proteſteth his aſſured hope and confidence; as Philip. 1.23. deſiring
to be looſed, and to be with Chriſt: here he doubteth not but after his diſſolution to be with Chriſt. We haue the like confidēce notably expreſſed, 2. Tim. 4.8. Henceforth is laid vp for mee the crowne of righteouſneſſe, which the Lord the righteous iudge ſhal giue me at that day, &c. this particle (for me) is the ſpeech and language of faith. So the Virgin Mary doth call Chriſt her Sauiour, Luk. 1.47. and the theefe vpon the croſſe ſaid, Lord remember mee, &c. Cap. 23.43. The like alſo Paul ſaith, Gal. 2.20. that Chriſt gaue himſelfe for me: and in that it is repeated againe, it ſheweth the ſtrength of his confidence. Neither is this any ſingular priuiledge and prerogatiue in Paul, but it is the common confidence of all the faithful: Eph. 3.12. by whom we haue boldnes, and entrance with confidence by faith in him; here the Apoſtle ſpeaketh not only as a teacher of the Church, as an Apoſtle, as a man of experience, in which reſpect we ought to giue him credit; but he ioyneth himſelfe with many others; as if he ſhould ſay, we haue boldnes, (meaning the reſt of the Apoſtles, the Miniſters,
and all the faithful.) When a word is confirmed by the mouth of two or three witneſſes, we ought to giue credit; but hauing here ſo great a cloud of witneſſes, we ought to beleeue it without all gaine-ſaying, that a man may be aſſured of his ſaluation: for entranae with boldnes is a fruit of iuſtification, Rom. 5.1.2. 1. Ioh. 3.14. We know we are tranſlated from death to life, that is to ſay, we are free from death, the wrath of God, ſinne and damnation; tranſlated vnto the fauour of God, righteouſnes, and eternall life. The certaine, vnfallible, and vndoubted aſſurance thereof is expreſſed by the verbe of the tenſe fully paſt; for he doth not ſay, we know that we ſhal paſſe, but that we haue paſſed from death to life. The like place is Ioh. 5.24. ſhall not come into condemnation, but hath paſſed from death to life: and againe, Eph. 2.6. hath raiſed vs vp together, and made vs ſit together in the heauenly places, in Chriſt Ieſus. 1. Ioh. 5.19. we know that we are of God; therefore we may be aſſured of the fauour of God, and that we are in the ſtate of grace. The Apoſtle ſpeaketh not in the third or ſecond perſon, but in the firſt perſon (wee
know) putting himſelfe in the number; now the Apoſtle was ſure hee had the ſpirit of God, for if the Apoſtles Paul and Iohn could pronounce certainely of others, 1. Ioh. 2.14. that they knew the Father, that they were ſtrong, and the word of God did abide in them, and that they had ouercome the wicked: and bleſſed Paul, 1. Theſ. 4.8. of the Theſſalonians, that God had giuen vnto them his holy ſpirit, as alſo 2. Theſſ. 2.13. that God had choſen them to ſaluation; much more were they certaine of themſelues: 1. Ioh. 5.10. he that beleeueth in the ſonne of God hath the witnes in himſelfe.
Saint Iohn penned his firſt Epiſtle, that he might ſhew vnto the Church of God a way, how they might ordinarily and fully be aſſured of the loue of God, & of eternal life; and therefore he affoards vs many pregnant teſtimonies for this purpoſe. Ioh. 2.3. Hereby wee know that we haue knowne him, if we keepe his commandements, v. 5. he that hath his word, in him is the loue of God perfect indeed; hereby we know that we are in him, 1. Ioh. 3.10. in this are the children of God knowne, and the children of the deuill, whoſoeuer
doth not righteouſneſſe, is not of God, neither he that loueth not his brother, c. 4.13. hereby we knowe that we dwell in him, and he in vs, becauſe he hath giuen vs of his ſpirit, Cap. 5.1. whoſoeuer beleeueth that Ieſus is the Chriſt, is borne of God. Now this knowledge here ſpoken of, is not coniecturall, but infallible, as 1. Ioh. 1.4. theſe things write we vnto you, that your ioy may be full; now it is but an vncertaine ioy that riſeth vpon coniecturall knowledge. Againe, this knowledge brings forth confidence and boldneſſe euen before God; 1. Ioh. 3.21. If our heart condemne vs not, then haue we boldneſſe toward God; and therefore it cannot but include an infallible knowledge: as further appeareth, Cap. 4.16. where the Apoſtle ſaith, We haue knowne and beleeued the loue that God hath in vs. If I bee demaunded, whether I know how long I may be aſſured? I muſt tell you that my aſſured truſt and confidence is, that God will neuer forſake the worke which hee hath begun, becauſe he hath ſaid, Rom. 9.33. that he that beleeueth in Chriſt, ſhall neuer be confounded or aſhamed; that is, his hope ſhal not be deceiued. And Chriſt
hath taught me, Ioh. 10.28. that his ſheep which heare his voice (of which I am one) ſhall neuer periſh, but that he will giue vnto them eternall life. And howſoeuer I know that the wickedneſſe and the cor
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tion of mine owne heart is ſuch, that beeing left vnto my ſelfe, I ſhould ſoone fall away from God, yet I looke vnto that promiſe, that God hath made to all his faithfull ſeruants; Ier. 3
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I will put my feare into their hearts,
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y ſhall not depart from me: reſting my
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e not only in this, that I haue apprehended Chriſt, Phil. 3.12. but much more in that, that he hath apprehended me; not onely in this that I know God, but much more in this, that I am knowne of God, Gal. 4.9. And becauſe the gifts and calling of God are without repentance, Rom. 11.29. therefore I reſt vndoubted, that if I liue, I ſhall liue vnto the Lord; and if I die, I ſhall die vnto the Lord: and whether I liue or die, I am the Lords: Rom. 14.8. neither ſhall any thing ſeperate mee from the loue of God, which is in Chriſt Ieſus our Lord, cap. 8.39.
Laſtly, to anſwer that Popiſh out-crie, wherein they charge vs, that our aſſurance
of ſaluation, grounded vpon the promiſe of God, is a vaine and faithleſſe preſumption. We ſay, that to hope for ſaluation (as they doe) by vertue of our owne doings, is a wicked and damnable preſumption; but our preſumption, which groweth of faith, is a commendable preſumption: as Amb. de Sacr. lib. 5. c. 4. ſaith, It is a good preſumption, to preſume not vpon thine owne worke
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vpon the grace of Chriſt.
Such a
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tion, Auguſt. in Pſal. 88. teacheth; ſaying, Whatſoeuer there is about thee, or in thee to preſume of, caſt it from thee, and let God be thy whole preſumption, or preſume wholly vpon God: namely, in that ſort Ambr. teacheth by occaſion of Dauids words, Pſal. 119.116. Receiue me according to thy word: It were a matter of intollerable preſumption (ſaith he) to ſay to God, Receiue me, but that hee addeth the promiſe of God, as if he ſhould ſay, thou haſt cauſed vs to preſume, we chalenge thee vpon thine owne bond.
This is the preſumption of true faith, whereby we withdraw our eies from our ſelues, and caſt them wholly vpon God,
aſſuredly beleeuing that we ſhall receiue, becauſe we beleeue in him that promiſeth. Wherefore Greg. magn. in Ezeck. homil. 22. ſaith, by preſuming of grace and life, the righteous ſing of that iudgement, which all the vnrighteous are afraid of.
So then there is a godly preſumption of ſaluation and of eternall life, which becauſe it cannot ariſe of any ſufficiencie of our workes, muſt neceſſarily be grounded vpon faith alone; wh
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yet notwithſtanding faith receiueth comfort and ſtrength by the good fruites and effects of grace; in the feare and loue of God, in faithfull care and conſcience of dutie towards God and men: becauſe albeit of themſelues they cannot be preſumed of, yet beeing fruites of faith, euen in their beginnings and imperfections, they are tokens of Gods ſecret election, and foreſhewings of future happines; as ſaith Bernard, lib. de gra. & libero arbitrio. Occultae predeſtinationis indicia futurae foelicitatis praeſagia.
Here we are to meete with two great and dangerous temptations, the one ſuggeſted by Sathan, the other proceeding from our owne corruption.
The firſt temptation.
Sathan will ſay that wee haue no faith, and therefore that we haue no intereſt in Chriſt, and conſequently can haue no aſrance of ſaluation. To whom we may anſwer, that our beleeuing dependeth not vpon his teſtimonie: it is enough that we our ſelues do know and feele by the grace of God, that we do beleeue: though ſome men falſly perſwade themſelues that they beleeue, yet hee that hath true faith indeede, knowes that hee hath true faith, euen as certenly as hee that vnderſtands, knowes that he vnderſtandeth: as 2. Cor. 13.5. Know ye not your own ſelues, how that Ieſus Chriſt is in you, except yee bee reprobates or vnapprooueable? where the Apoſtle giueth them to vnderſtand, that all which beleeue, haue the ſpirit of diſcerning, to know certenly that they doe beleeue. So Paul ſpeakes of himſelfe; 2. Tim. 1.12. I know whome I haue beleeued: and to like purpoſe is that, 1. Ioh. 3.24. By this wee knowe that hee dwells in vs, euen by the ſpirit which he hath giuen vs: where he maketh no queſtion of it but that hee which hath the ſpirit, knoweth that he hath the ſame. So then ſuch as
haue receiued the gift of true faith, haue alſo an other gift of diſcerning, whereby they ſee and know their owne faith. But as for the deuill, wee doe the rather perſwade our ſelues of faith, becauſe he ſaith we beleeue not; knowing, Ioh. 8.44. that he is a lyar, and the father thereof. Now he that was neither aſhamed nor afraid to charge God himſelfe with vntruth, Gen. 3.4. will make leſſe ſcruple to deale falſly with men; and that therefore we vtterly reiect his witneſſe, as the witneſſe of a notorious and treacherous deceiuer, vnworthy all credit, and whom wee cannot beleeue, though he ſpeake truth, without danger. For which cauſe he was ſo oftentimes ſilenced by Chriſt and his Apoſtles, euen then, when after his deceiueable manner, he bare witneſſe vnto the truth, as Mark. 1.24.25. when the deuill ſaid to Chriſt, I know thee what thou art, euen that holy one of God; Ieſus rebuked him, ſaying, hold thy peace: And when the ſpirit ſaid, Act. 16.17.18. theſe are the ſeruants of the moſt high God, &c. Paul beeing greiued, ſaid to the ſpirit, I command thee in the name of Ieſus Chriſt, that thou come out of her.
The ſecond temption.
I cannot feele in my ſelfe any good thing, or diſcerne any ſparke of grace, but I plainly perceiue want of faith, doubting, and infidelitie, want of the loue of God, hatred and rebellion, want of zeale, coldneſſe, drouſie dulneſſe; how then can I receiue comfort that I haue faith, and conſequently be aſſured of my ſaluation?
Anſw. When the queſtion is of our faith in Chriſt, whether we beleeue in him or not, we muſt beware that we ſeeke not here perfection of knowledge, which in the moſt learned diuines is vnperfect; nor reſt vpon the perfection of perſwaſion, which in al Chriſtian men is mingled with imperfection: it is enough for our preſent comfort, and to the ſilencing of our aduerſary, that we haue a true knowledge of the myſtery of our redemption by Chriſt, not only an implicite vnderſtāding which Satan hath planted in the kingdom of Antichriſt. For perſwaſion alſo we acknowledge, that partly by the corruption of nature, and partly by Sathans aſſaults, the ſame is oftentimes aſſayled and ſhaken; yet by the grace of God it is ſuch, as it faileth not vtterly, nor quite falleth vnto
the ground.
It is plaine by many examples of Gods children, from time to time, though they haue beene endued with a great meaſure of faith, and in a high degree of fauour and loue with God, ſometimes in their owne ſence, they haue felt in themſelues, in ſtead of faith, nothing but doubting, diffidence, and incredulity; and in ſtead of Gods loue and fauour, they haue apprehended nothing in their preſent feeling, but the wrathfull anger of God, and his grieuous diſpleaſure. As Dauid, a man according to Gods owne heart, ſheweth that ſometimes he had no ſenſe nor feeling of the graces of Gods ſpirit in him, as when hee deſired the Lord, Pſal. 51.10. to renewe a right ſpirit in him; and v. 12. to reſtore to him the ioy of his ſaluation. And ſometimes he apprehended in his preſent ſenſe, in ſtead of Gods loue and fauour, nothing but his wrath and diſpleaſure: whereupon he complaineth, that God had forgotten him, Pſal. 13.1. hath forſaken him, Pſal. 22.1, 2. withdrawn his mercie and fauour from him, Pſal 77.8, 9. Ieremie beeing grieuouſly afflicted both in bodie and minde, was for a time depriued of the
ſenſe of Gods loue and fauour, apprehending nothing but preſent miſerie; and in ſtead of faith and affiance in God, hee bewraieth his doubting, diffidence, and impatience, curſing the day of his birth, &c. Ier. 20.14, 15. Chriſt Ieſus (though hee were the Sonne of God, in whom the Father was welpleaſed, Matth. 3.17.) yet in his owne ſenſe and feeling, he apprehended Gods wrath, & greiuous diſpleaſure, and lamentably complaineth, as a man abandoned, and caſt out of all loue and fauour, Matth. 27.48. My God, my God, why haſt thou forſaken me? which words ſhewe both Chriſts affiance in God, and his preſent apprehenſion in his ſenſe and feeling: for in reſpect of his affiance and truſt in God, he calleth him ſtill his God, but in reſpect of his ſenſe and feeling, hee complaineth that he is forſaken. It is therefore manifeſt that a man may be dearely beloued of God, and yet for a time deepely apprehend his wrath and diſpleaſure towards him.
It is an vncomfortable and vnſound manner of reaſoning to inferre, becauſe we doe not ſenſibly feele and diſcern that we haue faith, therefore we are deſtitute
thereof.
We muſt diſtinguiſh betweene Gods ſpirit, and his graces; for his ſpirit may liue in vs, when hee (for our good) doth not worke in vs, nor communicate our former ſauing comfort: for euen in many diſeaſes of the bodie, it is ſo with men, that they ſeeme little better then dead corpſes, and yet then is life in them, which hidden for a time, after is recouered, and raiſed vp againe; ſo it is many times with the children of God, that beeing diſtreſſed and ouerborne with extremitie of affliction and temptation, they ſeeme for a time, both to themſelues and to others, to haue loſt the life which they once enioyed: But whē the tempeſt is ouerblown, and the gracious countenance of the Lord again beginneth to ſhine vpon them, then the faith which was as then hid for the time, taketh life and ſheweth foorth it ſelfe. As the trees when they bud in the ſpring time, and bring forth their fruit, were not dead as they ſeemed to be in the winter; ſo the faith of Gods children, ſpringing afreſh after the ſtormy winter of temptation, declareth manifeſtly that it was not dead, when it ſeemed ſo to be,
but was onely dulled or reſpited for the time, that afterward it might bring forth more fruit. The ſunne ſhineth not in the night ſeaſon, nor whē it is obſcured with clouds; ſhall we ſay therefore that there is no ſunne, or that it hath vttterly no operation? The Sunne and Moone doe not periſh in their eclipſes, nor looſe their light for euer; ſo in this eclipſe which happeneth (for a time) vnto our faith, the ſame ſhal not periſh or looſe his vertue for euer, but ſhal in good time be reſtored to her former vigor and ſtrength againe, vnto our further and more aſſured comfort.
Againe, true faith doth not reſt it ſelfe vpon our ſenſe and feeling; for Heb. 11.1. Faith is the ground of things (not preſently enioyed, but) which are hoped for: and the euidence or demonſtration of things, (not which are ſubiect to the ſenſes, and ſenſibly diſcerned, but) which are not ſeene: we beleeue ſuch ioyes are prepared vs, as neither eye hath ſeen, nor eare hath heard, neither can enter into mans heart. It is a kind of infidelitie to beleeue only thoſe things which are ſubiect to our ſenſes and vnderſtandings; and therefore when Thomas would not beleeue, that
Chriſt was riſen, Ioh. 20.25. before it was made manifeſt to his ſenſes, he is reprooued for infidelitie; bee not, ſaith Chriſt, ver. 27. and 29 faithles, but faithfull.
The moſt excellent faith ſheweth not it ſelfe moſt glorious, when we haue ſenſe or feeling, but rather when we feele and diſcerne the contrarie. Holy Iob when he apprehended nothing but Gods wrath and diſpleaſure, euen then ſhewed a moſt victorious faith, (Chap. 13.15.) Loe though he ſlay me, yet will I truſt in him. The ſon of God appearing in the forme of a mortall man, did wraſtle with Iacob, (Gen. 32.24.) ſhewing himſelfe as an adverſarie to him: where we may coniecture what a fearefull conflict, Iacob endured both in body and ſoule: whereto alſo the circumſtance of the time, doth ſenſibly lead vs, this conflict being in the night: Now the terrors of the night are deſcribed to be moſt fearefull, (Pſ. 91.5.) which the deuills the princes of darknes, (Ephe. 6.12.) doe (by Gods permiſſion) eſpecially in the night ſtrike into vs: now in this grieuous and tedious conflict (it continuing all night) Iacob ſhewed a moſt victorious faith, ſaying, I will not let thee go,
except thou bleſſe me, Gen. 32.26.
Another worthie example, is the woman of Canaan, who (though ſhe) receiued diuers rep
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and earneſt denialls, yet continued her ſuite, Matth. 15.28. and is commended for her faith by the author and finiſher of our faith, Heb. 12.2.
To this effect maketh excellently that worthie ſpeach of Chriſt, Matth. 11.12. ſaying, that the violent take the kingdom of heauen by force, that is, the true Iſraelites, though they endure bitter conflicts, yet by faith hold faſt God, apprehēded in his word, and through the ſame faith and patience obtaine the promiſes, Heb. 6.12.
To conclude therefore, we are not to build our aſſurance vpon our owne ſenſe and feeling, but vpon Gods vnchangable and gratious promiſes made vnto vs in Chriſt Ieſus. And if at any time our ſenſe and feeling telleth one thing, that is that God hath withdrawen his loue from vs, Pſ. 77.7.8.9. and forſaken vs, Eſa. 54.7. and the word of God aſſure vs of an other thing, that is, that God will neuer forſake vs, Heb. 13.5. but continue his loue vnto vs vnto the end, Eſa. 49.8. wee are not to truſt our owne feeling, but vnto
Gods promiſe; for otherwiſe what doe wee elſe, but preferre our deceiuing ſenſe before Gods infallible truth, and make God a lier, becauſe we beleeue not the truth of his written promiſe? 1. Ioh. 5.10.
After that we haue attained to faith, and haue felt ſome effectuall working of Gods ſpirit in vs, commonly in many of Gods children ſucceede (not long after) ſome deadnes and dulnes, and they think in themſelues that they haue loſt the ſpirit of God, as we haue before ſhewed,
Here we are to ſearch the cauſe, whether it be for ſome ſinne committed, or for ſome preſent duty not practiſed, for leauing and neglecting the meanes of our ſaluation, or for for ſome ſinne not repented of, or for not vſing the meanes of ſaluation vprightly.
To which purpoſe the Lord commandeth vs to take knowledge of our ſinnes, (Ier. 3.13.) and to remember from whence we are fallen, Apoc. 2.5. The meanes to attaine to a ſight of ſinne, is a diligent examination of a mans own ſelfe, Lament. 3.40. and Dauid giueth the ſame counſell to Sauls courtiers, Pſal. 4.4. examine your hearts. This examination muſt
be made principally by the law of God, and namely by the ten Commandements, which ranſaketh the heart to the very quick, Rom. 3.20. for by the law commeth the knowledge of ſin; this was the meanes of Pauls better knowledge of himſelfe, Rom. 7.7. I knew not ſinne but by the law. And as this comparing the life with the law of God made the vnbeleeuer, 1. Cor. 14.24.25. to fall downe on his face, and to worſhip God; and the Pſalmiſt, being a man after Gods owne heart, to ſay, Pſal. 130.3. if thou O Lord ſtraitly markeſt iniquities, who ſhall ſtand? and therefore to begge of God, ſaying, Pſal. 143.2. O Lord enter not into iudgement with thy ſeruant, for in thy ſight ſhall none that liue be iuſtified: So will it be the meanes to worke in vs a ſight of our ſin, and to repent of the ſame: as we haue example, Acts. 2.37. who vpon Peters ſermon, being pricked in their hearts, ſaid, Men and brethren, what ſhal we doe? To whom Peter preſcribed the remedie, ver. 38. requiring them to amend their liues. Thus by his repentance did Dauid recouer, Pſal. 52.5. and thus Peter recouered weeping bitterly after the Lord looked
vpon him, Luk. 22.61.62. for if we repent, God will forgiue, Ier. 18.8. who after he hath ſpoyled vs will heale vs, and hauing wounded vs will bind vs vp. Heb. 6.1. for he came to ſeeke and to ſaue that which was loſt, Luc. 19.10. and he came not to call the righteous, but the ſinners vnto repentance, Math. 9.13. to whom he promiſeth eaſe and comfort, Cap. 11.28. To him therfore let vs pray and ſay, Hoſ. 14.3. Take away all iniquity, and receiue vs graciouſly, ſo will we render the calues of our lippes.
Another remedie to recouer and ſtay vs in this diſtreſſe, that we ſinke not into the gulfe of deſtruction, is in calling to our remembrance the times paſt, in which we haue enioyed the loue, mercie, and goodnes of God, and in which we (in token of thankfullnes) haue glorified God, by a iuſt, holy, and ſober conuerſation.
Dauid being grieuouſly afflicted, could not receiue in his ſoule any true comfort, Pſal. 77.3.4. for howſoeuer he did thinke vpon the Lord, yet he was ſtill troubled: what helpe did he then finde in this his preſent diſtreſſe? he tells vs (ver. 5.6.)
that he conſidered the dayes of old, and the yeares of auncient times, he communed with his owne heart, and his ſpirit ſearched diligently, he remembred the workes of the Lord, and his wonders of old.
Iob apprehending and conceuing of God as of his enemy, in reſpect of his preſent ſenſe, and feeling, and being moued by his freinds to doubt of his grace which he had receiued, and alſo to condemne himſelfe for an hypocrite, comforteth himſelfe, and ſtrengtheneth his faith in the midſt of all theſe greiuous temptations, by calling to his remembrance his fruits of faith & works of ſanctification, which he had diſcerned in himſelfe informer times, Iob. 31.1. &c.
Thus we ſee that the faithfull feare for a time, but they gather their ſpirits againe, and recouer warm'th at the ſun-ſhine of Gods mercies: their feete were almoſt gone, Pſal. 73.2. but not altogether: they went into the ſanctuary of the Lord, (ver. 17.) (a proppe to keep them vp) at length they confeſſe againſt themſelues, This is my infirmitie; they reprooue themſelues for their diffidence: and howſoeuer they
ſay in their haſt that all men are liars, and perhaps God himſelfe not true; yet by leaſure they repent it, and remembring Gods mercies receiue comfort, Pſal. 119.52. The Apoſtle doth pithily expreſſe my meaning, 2. Cor. 4.8. Staggering, but not wholy ſticking: Ionah was a priſoner in a ſtrange dungeon, without light, without companie, without comfort, in a whales belly, where he accounteth himſelfe as caſt out of Gods ſight, Ion. 2.4. ſaying, I am caſt away out of thy ſight; but behold preſently hee giueth the checke to himſelfe, hee recouereth in the inſtant, when hee was in the pits mouth readie to ſinke eternally, and ſaid, that he would looke againe towards the Lords holy Temple.
This then is the fruit of beleeuing and calling to remembrance the ſweete mercies of our Sauiour; that in the day of ſoreſt triall, it is able to keepe vs vpright, who elſe ſhould fall down groueling vnto death. This dulneſſe, and deadnes, and doubtfulneſſe is commonly incident vnto Gods children, beeing at the ſame time in the eſtate of grace, and is a part of that inbred corruption, and fleſhly old man,
which before our calling, wholly poſſeſſed and ouerruled vs, and after alſo beareth ſome ſway in vs, euen when wee are regenerate, till with all other corruptions we lay this aſide alſo by death.
But worldly and carnall men do neuer diſcerne how dull and drowſie they are in Gods ſeruice, nor feele the huge maſſe of inbred corruption; but fondly flatter thē
ſelues, imagining that they are in exceeding good caſe, and verie deuout in Gods ſeruice, which indeede (as they performe it) is meere formall, cuſtomable, but not conſcionable. Now then when the Lord by the miniſterie of his word, made effectuall by the inward operation of his ſpirit, doth pull off the thicke skinne of carnall ſecuritie, from off the hearts of Gods children, & cauſe the ſcales of ignorance to fall from their eies, ſo as they plainely diſcerne and feele this their dulnes, drouſineſſe, &c. let them not be diſmaied, nor debarre their ſoules of that conſolation, which of right belongeth vnto them: for fleſh and blood doth not reueale this their corruption, deadneſſe, and dulneſſe in Gods ſeruice, but the ſpirit of God, which hath begunne alreadie to worke in them,
ſhewing them their corruptions, and moouing them to an vnfained diſlike of them; and therfore they may aſſure themſelues, that he who hath begun this good worke in them, will alſo bring it (in his good time) to perfection, Phil. 6. onely (as the Pſalmiſt exhorteth) let them carrie the Lords leaſure, waite vpon, and truſt in him, and he ſhall comfort their hearts.
Senondly, how a man may be aſſured of his Saluation.
A man may gather the knowledge of his owne faith and election, and ſtand aſſured of his ſaluation, by ſignes and teſtimonies in himſelfe.
Theſe teſtimonies are two, the teſtimonie of Gods ſpirit, and the teſtimonie of our ſpirit, Rom. 8.16.
Firſt, the teſtimonie of Gods spirit.
1. Gods ſpirit beareth witneſſe to our ſpirit that wee are the children of God, Rom. 8.16. But the teſtimonie of the ſpirit is moſt certaine, for the ſpirit cannot bee deceiued, neither deceiue any; for Rom. 8.15. the ſpirit of adoption expelleth all feare; and where no feare is, there loue is perfect, 1. Ioh. 4.18. and where no feare
is, there is no painfulneſſe, and therefore neither doubtfulneſſe nor miſtruſt.
Againe, what more certaine truth can be imagined, then that which the Spirit of God witneſſeth to our ſpirit, ſeeing all the conditions required as true witneſſe, do concurre in him in the higheſt degree, which are knowledge, truth, and faithfulneſſe.
Touching knowledge, he is a God of knowledge, 1. Sam. 2.3. who knoweth all things, euen the eternall counſell and decree of God concerning our election: 1. Cor. 2.10. The ſpirit ſearcheth all things, euen the deepe things of God. And this ſpirit doe we receiue, v. 12. that wee may knowe the things that are giuen to vs of God, as our election, iuſtification, adoption, &c.
2. Touching truth, he is moſt true, yea truth it ſelfe; and in regard hereof hee is called the ſpirit of truth, which leadeth vs into all truth, Ioh. 16.13. as therefore touching his knowledge he cannot be deceiued, ſo in reſpect of his truth he cannot deceiue.
3. Touching faithfulneſſe, hee is moſt faithfull, 1. Cor. 1.9. God, ſaith the Apoſtle,
is faithfull, by whom you are called: 1. Theſſ. 5.24. Faithfull is hee which hath called you, eſpecially in his word: Pſal. 19.7. for his teſtimonie is ſure, and therefore he cannot erre; neither will hee conceale the truth for any reſpect of perſons: and therefore whatſoeuer this al-knowing, true, and faithfull witneſſe teſtifieth, wee are vndoubtely to beleeeue, as beeing moſt ſure and certaine.
The ende why the holy Ghoſt comes into the heart as a witneſſe of adoption, is that the truth in this caſe hidden, and therefore doubtfull, might be cleared, and made manifeſt. Now if God himſelfe haue appointed, that a doubtfull truth among men ſhall bee confirmed and put out of doubt, by the mouth of two or three witneſſes; it is abſurd to thinke, that the teſtimonie of God himſelfe, knowing all things, and taking vpon him to be a witneſſe, ſhould be doubtfull and coniecturall.
Hauing thus prooued, that the teſtimonie which the ſpirit giueth is true and infallible, next we are to ſpeake, that the ſpirit giueth teſtimony, where three points are to be taught.
1. Firſt, that hee doth teſtifie in the hearts and conſciences of euery beleeuer, that he is the Sonne of God: as is proued, Rom. 8.15.16. Gal. 4.6. Here firſt he excludeth the ſpirit of bondage, which like the Papiſts faith, cauſeth vs to feare and doubt of our election and ſaluation: and Rom. 8.16. hee telleth vs, that the ſpirit beareth witneſſe to our ſpirits, &c. Now wee haue receiued not the ſpirit of the world, but the ſpirit which is of God, that we might know the things which are giuen to vs of God, 1. Cor. 2.12. that is, not onely his ſpirituall graces in this life, as election, faith, iuſtification, &c. but alſo thoſe excellent ioyes in Gods kingdome in the life to come, of which alſo we haue ſome knowledge and taſt, by the illumination of the ſame ſpirit, Rom. 5.2. and Cap. 14.17.
Extraordinarie Reuelations are ceaſed, and yet the holy Ghoſt in & by the word, reueales ſome things vnto men: for which cauſe he is called truely, the ſpirit of reuelation, Eph. 3.5. Againe, the holy Ghoſt giues teſtimonie, by applying the promiſes of the remiſſion of ſinnes, & life euerlaſting by Chriſt, particularly to the heart
of man, when the ſame is generally propounded in the miniſterie of the word.
2. Secondly, the ſpirit of God doth not onely giue this bare teſtimonie, that wee are elected, and adopted, and ſhall bee ſaued; but alſo doth fully perſwade vs hereof, as beeing a thing moſt certaine and without queſtion: 1. Ioh. 3.24. Hereby we know that hee abideth in vs, euen by the ſpirit which he hath giuen vs. And bleſſed Paul, by the ſpirit of God, was ſo ſtedfaſtly aſſured of Gods loue, that hee was firmely perſwaded, that nothing could ſeparate him from it, Rom. 8.38.39. and prayed for the Epheſians, Eph. 1.17.18. that God would giue them the ſpirit of wiſedome and reuelation, that the eies of their vnderſtanding might be lightened, that they might know what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints. Gods ſpirit then doth throughly perſwade the faithfull that they are elected, and ſhall be ſaued, but it doth not this at all times. For when wee are like newe borne babes in Chriſt, the motions of the ſpirit are but weake in vs, and we are not as yet skilfull to diſcerne the heauenly language of the
ſpirit: Such as theſe are not ſaid to haue no faith, but to bee of little faith, Matth. 8.27.
All men (in this naturall life) haue their degrees to proceede in, which they neuer change. As firſt they bee children, then afterward grow to a more vnderſtanding, which was euen true of Chriſt in this fleſh, Luk. 2.52. who is ſaid, to haue increaſed in wiſedome and ſtature: Euen ſo the ſpirituall birth is not perfect the firſt day, but it hath as it were a childhood, and we are babes to be fed with milke, 1. Pet. 2.2. and then afterward we growe from faith to faith, and from one degree of grace to another: 2. Pet. 3.18. growe in grace and knowledge, ſaith the Apoſtle.
Now as Paul ſaith, 1. Cor. 13.11. when he was a child, he vnderſtood as a child: but when he became a man, hee put away childiſh things: ſo when we were young in Chriſt, then wee did vnderſtand and diſcerne the teſtimonie of the ſpirit, as children, that is, in great weakneſſe. A weake faith is, when a man of an humble heart, doth not yet feele the aſſurance of the forgiueneſſe of his owne ſinnes, and yet he is perſwaded they are pardonable,
deſiring that they might be pardoned, and therefore praieth to God that hee would pardon them, and giue him ſtrength to leaue them.
Now this faith is weake, either when a man failes in the knowledge of the goſpel; Rom. 14.1. him that is weake in faith receiue vnto you, &c. here the Apoſtle calleth him weake in faith, who is verie meanely endued with the knowledge of the Goſpel, who is not ſufficiently taught and perſwaded of Chriſtian liberty, as being ignorant that the ceremonies of the Law are abrogated by the comming of Chriſt; of ſuch weake knowledge ſpeakes the Apoſtle, Heb. 5.12.
Or when he is weake in applying vnto himſelfe the ſweet promiſes of grace and ſaluation; we may reſolue our ſelues, that the true child of God may haue an hungring deſire in his heart after reconciliation with God in Chriſt for all his ſinnes, with care to keepe a good conſcience, and yet be weake ſometimes in the apprehenſion of Gods mercie, and the aſſurance of the remiſſion of his owne ſinnes.
Dauid hauing a long time continued in his two great ſinnes, 2. Sam. 12.7. was admoniſhed
thereof by Nathan, and beeing admoniſhed he confeſſed his ſinnes, and ſtraightway Nathan declared vnto him from the Lord, the forgiueneſſe of them: yet afterward Dauid humbled himſelfe, Pſal. 51.1. &c. prayeth moſt earneſtly for the forgiueneſſe of thoſe, and all other his ſinnes, euen as though it had not beene true that they were forgiuen already, as Nathan told him. The reaſon is, becauſe he was not ſo fully perſwaded of pardon, as his heart deſired to be, nor ſo reſolued thereof as God requireth thoſe to bee, who depend vpon him and his promiſes by faith.
SECT. III. Markes of ſaluation.
AS the corne which is caſt into the ground, is for a time couered, and after ſpringeth vp the blade, and then the eare; ſo faith beeing ſowne in our hearts (which firſt are broken vp with the
threatnings of the lawe, and apprehenſion of Gods anger due vnto our ſinnes) doth in the time of our humiliation and contrition lie couered, ſo as we cannot diſcerne it, till being more and more watred with the water of the ſpirit, and the heauenly promiſes of the Goſpel offred in the preaching thereof, it ſendeth forth an holy deſire, and earneſt endeauour to ſerue God.
But it is otherwiſe, when we are in Chriſt; as in Abraham, Rom. 4.20. and yet euen old men, and that are of tall ſtature in the faith, cannot alwaies heare the teſtimonie of the ſpirit, and ſenſibly ſee the ſame in themſelues: for if they waxe proud, grow ſecure, and fal into ſinne, the graces and gifts of the ſpirit will decay in them, their cleare vnderſtanding, their feeling, their affection, and all may be ſo darkened, that in their owne iudgement, and in the iudgement of others, it may ſeeme that they haue quenched the ſpirit.
The Galatians were truly called and effectually regenerated by the ſpirit, as may appeare by this, that for the words ſake they reuerenced the Apoſtle, as the Angel of God, Gal. 4.9. and in that the Apoſtle calleth them the ſonnes of God
by faith in Chriſt, (Cap. 3.26.) yet they were ſnared with falſe doctrine, and ſell very dangerouſly, to the choaking and quenching of the graces of Gods ſpirit in them. The ſpirit was not taken from thē, nay Chriſt did ſtil continue in their harts; but yet for want of godly graces, he was as it were without forme and faſhion: ſo that the Apoſtle did as it were trauell againe, vntill Chriſt was faſhioned a new in them, Gal. 4.19.
Dauid alſo, after the committing of his ſinne, was brought into the like caſe, therfore he praieth, Pſal. 51.10. that God would create in him a cleane heart; what? was the ſpirit quite gone? no for hee prayeth, v. 11. that God would not take away his holy ſpirit. But howe can theſe two ſtand together? firſt to pray that God would create in him a cleane ſpirit, ver. 10. and then to pray, ver. 11. that the ſpirit might not be taken from him: Surely the ſpirit it ſelfe was ſtill in him, amd therefore he prayeth that it may not be taken from him, but the cleanneſſe of his heart was defiled with his vncleane thoughts, and therefore hee praieth that they may be cleanſed and renewed
in him.
A mother that loueth her child moſt tenderly ſets it downe in the floore, lets it ſtand and fall, and breake the face, and all this while ſhe hides her ſelfe, not becauſe her purpoſe is to leaue her child quite; but that when ſhe taketh it vp againe, it may loue her the better, and hold her more faſt; ſo dealeth the holy Ghoſt with men, to make the ſee their own frailties, he hides himſelfe as it were in ſome corner of the heart for a ſeaſon, that they may more earneſtly hunger after grace, the want wherof they felt: Sathan endeauoureth to quench the ſpirit by this, if we wil not be worſe, he wil make vs to be no better, nor to goe forward in religion, but to ſtand at a ſtay: ſo let the ſpirit of God in vs ſtriue for the contrarie, that he that is righteous may be more righteous, (Apoc. 22.11.) for we may not be worſe then the ground, which by the raine is made more fruitfull, nor then the herbes, which by the ſun are made more flouriſhing.
To conclude then, as it fareth with women with child, ſo it happeneth to Gods children: we know that a woman with
childe feeleth no life nor motion of the child diuerſe monthes together; and after the time of her conception, and after ſhe hath felt it ſtriue and mooue, oftentimes there is an intermiſſion wherein ſhe feeleth not the motion thereof a good ſpace together: ſo the child of god, after that by the word, faith is begotten and conceiued in his heart, feeles no life, motion, nor vndoubted ſigne of the ſpirit a long while, that is, of the pardon of his ſinnes, and of reconciliation vnto God: and when afterward he hath a feeling of faith, and other ſpirituall graces, by their motions and fruits, oft-times he is againe depriued of it, either becauſe he hath wounded his conſciēce by falling into ſome known ſin, as Dauid did, (2. Sam. 12.) or for that the Lord will exerciſe his faith and manifeſt his power in his weakneſſe, Deut. 8.2. 2. Cor. 12.9.
Thirdly, the ſpirit of God doth not onely giue teſtimonie, and perſwade men of their adoption, but alſo confirmeth the ſame vnto them, as Epheſ. 4.30. Cap. 1.13. 2. Cor. 1.22. Cap. 5.5. Theſe teſtimonies do miniſter vnto euery faithfull man no ſmall conſolation, if they bee rightly
waighed.
Firſt, the ſpirit is called a ſeale, Epheſ. 1.13. Cap. 4.30. As writings which paſſe to and fro among men, when the ſeale is put to them, are made out of queſtion: ſo the promiſes of God propounded generally to all, are ſaid by the ſpirit of God to be ſealed in the heart of euery particular beleeuer, which ſignifies, that he giueth vnto them euident aſſurance that the promiſe of life belongs vnto them. Secondly, the ſpirit is called an earneſt, or pledge, 2. Cor. 1.22. Cap. 5.5. for as in a bargaine, when part of the price is payed in earneſt, then aſſurance is made that men wil pay the whole: ſo when the child of God hath receiued thus much from the holy Ghoſt, to be perſwaded that he is adopted and choſen in Chriſt, he is put in good hope, and is alreadie put in good aſſurance fully to enioy eternall life. God doth neuer take his earneſt backe againe, becauſe it is ſo the earneſt of our inheritance, (Eph. 1.13.) vntill the redemption of poſſeſſion, as that it is an earneſt alſo that in the meane time God ſtabliſheth vs in Chriſt: (2. Cor. 1.21.22. and that he hath created vs euen for this thing,
namely to cloth vs with immortality and eternall life at the laſt.
So then, let not the tempter draw vs to wauer and doubt, but let vs boldly with the Apoſtle ſay, 2. Tim. 1.12. we know whom wee haue beleeued.
Touching the teſtimonie of the ſpirit, three queſtions may be demanded.
Firſt, whether a man may be aſſured that he hath Gods ſpirit.
Secondly, how a man may diſcerne betweene the illuſion of the deuill, and the teſtimonie of the ſpirit.
Thirdly, by what meanes the ſpirit of God giueth a particular teſtimonie in a mans conſcience of his adoption.
Firſt, whether a man may be aſſured that he hath the ſpirit of God.
This point is already glaunced at in the words immediatly going before, and now for the better ſatisfaction of our hearts, ſhalbe through Gods gracious aſſiſtance further declared; namely, that a man hauing the ſpirit of God, may know that he hath it.
1. Theſ. 8.19. Quench not the ſpirit.
Here the Apoſtle giueth vs to vnderſtand, that the ſpirit in ſome reſpect is like
vnto fire, it will burne vp and conſume things that may bee burned and conſumed, as ſtubble, ſtraw, ſtickes, &c.
Secondly, it doth purge and purifie thoſe things which can abide to be purgged.
Thirdly, it giueth light euen in the moſt dimme and darke places.
Fourthly, it giueth heat, and doth as it were put life into thoſe things, which are capable of life: For whilſt a man is frozen and ſtarued with cold, he is maimed and as it were without life; but being brought to the fire, he is hot, reuiued, cheered, and then becommeth actiue & nimble: theſe are the properties of fire, and theſe doe in ſome manner reſemble and ſhadow out vnto vs the workes and effects of the ſpirit.
When the ſpirit of God feazeth vpon a man, and entreth into his ſoule, then it beginneth to burne and conſume in him euill affections, noyſome luſts, and ſuch other ſtubble as is in man.
Secondly, it doth purge vs from groſſe ſinnes, and daily more and more doth purifie vs, that we may be cleane and holy veſſels and temples for him to reſt and
dwell in.
Thirdly, it is a ſhining light euer burning, and giueth light to vs in that way which we haue to walke in.
Fourthly, it doth ſet vs on heat, and inflameth vs with a zeale of Gods glorie, a care of our duty, and with a loue of all mankind; yea withall it putteth life and luſt into vs, to walke in that good way, in which it doth lead vs; and to doe all thoſe good works, which may glorifie God, or be commodious vnto men.
Now as truly and as certainly as wee may ſay that there is fire, when we ſee ſtraw and ſuch like things conſumed, or gold or ſiluer finely purged out, or great light in darke places, or great heat in bodies that were benummed before: euen ſo truly and certainly, we may ſay and perſwade our ſelues, that the ſpirit of God is in vs, when wee ſee our corruption conſumed, our ſoules purged from the droſſe of ſinne, our hearts enlightened and made hotte in walking and working according to that light.
So then, if the ſpirit of God be a fire that inflameth our cold frozen hearts with a zeale of Gods glorie, and loue of
our brethren, Matth. 3.11. Act. 2.3. how can the fire that is caried in our breaſts be hidden from vs? The ſpirit of God is an earneſt, 2. Cor. 1.22. and who receiuing an earneſt, cannot know whether he hath receiued it or no? for otherwiſe how can it aſſure vs of our bargain, if of it ſelfe wee haue no aſſurance? it is a pledge of Gods loue and of our ſaluation, and who hauing a pawne in his cuſtodie, cannot know that he poſſeſſeth it?
It is a heauenly light, (Eph. 1.17.18.) which doth illuminate our vnderſtandings, which were blind and ignorant in the knowledge of Gods truth, and who cannot diſcerne betweene blindnes and ſight, light and darknes.
It is water, which purgeth vs from our corruptions, Iſa. 44.3. Ezech. 26.9. and who that is thus waſhed and clenſed, can doubt that this water hath touched him? It is a precious oyle, (1. Ioh. 2.20.27.) which mollifieth our hard ſtonie hearts, and maketh them pliable to Gods will, which before were ſo ſtiffe & obdurate, that they would rather haue broken, then bowed to obedience: it ſuppleth alſo our ſtiffe ioynts, and maketh them actiue and
nimble in the works of holines and righteouſnes; and who finding theſe ſtrange alterations in himſelfe, may not be aſſured that he is anoynted with this oyle? And thus it is manifeſt that we may be aſſured that we haue Gods ſpirit.
But if through frailty we haue fallen, (for who is he that falleth not) how may we know then, that we ſtill retaine the ſpirit of God?
To this end let vs ſearch our hearts and try them by theſe Rules; namely,
Firſt, by our liking and miſliking of ſin: for if after our fall, we hold our former hatred of ſinne, and the oftner we fall, the more through and deadly hatred we conceiue againſt ſin, vndoubtedly that frailty hath not as yet depriued vs of the ſpirit.
Seccondly, by our ſorrow; for ſo long as our ſorrow increaſeth for our ſinnes, it cannot be thought that ſin and the fleſh haue ouercome, and vtterly quenched the ſpirit in vs.
Thirdly, by our care; for if we grow in a godly care; both how we may be able to wage battel againſt ſinne in the plaine, and how we may preuent ſinne in all his pollices, we haue a further aſſurance that
ſinne, although it be great, hath not hethereto preuailed againſt thoſe few and ſmall graces, which the good ſpirit of God hath beſtowed vpon vs. Againe by our care; If thou be carefull to redeeme that which by thy fall thou haſt loſt, and haſt a care to run ſo much faſter forward, by how much more thou haſt beene letted by thy fall; then it doth appeare that the ſpirit is in thee, yea it is liuely and mightie in operation.
Secondly, how a man may diſcerne betweene the illuſion of the deuil, and the teſtimonie of the Spirit.
Whereas preſumption and the illuſion of Sathan will as well tell a man that he is the child of God, as the true teſtimonie of the ſpirit, the way to put difference betweene them is this, as followeth.
Firſt, we are to know, that the preaching of the Goſpel is the miniſtery of the ſpirit, whereby we are ſealed in the aſſurance of our ſaluation, (2. Cor. 3.6.) and hence it is, that the preachers of the Goſpel are called the miniſters by whom men beleeue, (1. Cor. 3.5.) and the words
of the Goſpel are called by Chriſt, ſpirit and life, Ioh. 6.63. becauſe it is the miniſtery of the ſpirit which quickneth vs. And (Gal. 3.2.) the Apoſtle ſaith, that wee haue receiued the ſpirit by the hearing of faith, that is, by the doctrin of faith preached in the miniſtery of the Goſpel. If therefore the teſtimonie of ſaluation in the minde of the faithfull, be conceiued by the preaching of the Goſpel, applied vnto them by faith: then it is moſt certainly the teſtimonie of Gods ſpirit, which ſealeth in vs the full aſſurance of that we beleeue, (Eph. 1.13.) for the inward teſtimonie of Gods ſpirit is not different from the outward teſtimony of the word: and therefore it doth beare no witneſſe, nor giue any aſſurance, that they are ſaued, whome Gods word pronounceth to be in the ſtate of damnation.
Now if this perſwaſion of theirs be not grounded vpon Gods word, who perſwade themſelues that they are elected, adopted, and ſhall be ſaued, notwithſtanding that they liue in their ſinnes without repentance, making no conſcience of their waies, nor endeauoring to ſerue the Lord in vprightnes of life; then it is not
the teſtimonie of Gods ſpirit, but a preſumptuous phantaſie, and a ſecure and carnall imagination.
Thoſe who haue the teſtimony of the ſpirit, haue an earneſt deſire after the outward meanes of our ſaluation (as the hearing and reading of the word, the receiuing of the Sacraments, & other holy duties of Gods ſeruice) and are carefull to enioy them, not onely when they come good cheap, that is, in the daies of peace; but alſo when they be verie chargeable, that is, in the day of trouble and aduerſity.
That this earneſt deſire is a note of Gods children, and a teſtimony of the ſpirit, appeareth by theſe teſtimonies following; Ioh. 10.27. my ſheepe heare my voice; Cap. 8.47. he that is of God heareth Gods word; 1. Ioh. 4.6. he that knoweth God heareth vs; Ier. 15.16. thy words were found by me, and I did eate them, and thy word was vnto me the ioy and reioycing of my heart. Chryſ. homil. 4. in Geneſ. Sicut eſurire, &c. as to hunger after meate is a token of bodily health, ſo to haue our hearts to braye after the word of God, (Pſal. 119.20.) is a ſigne
of ſpirituall health: for Salomon ſaith, Pro. 18.1. that for the deſire therof a man will ſeparate himſelfe to ſeeke it: ſo as neither oxen, nor farmes, nor wife, ſhall ſtop the way againſt him, Luk. 14.8. A true member of Chriſt is therefore well compared to a wiſe merchant, Matth. 13.45. who rather then he would want the pretious pearle of Gods word, ſelleth all he hath to buy it.
Whoſoeuer therfore laboureth to purchaſe this precious pearle; whoſoeuer hungreth after this heauenly Manna, as well in time of aduerſitie, as in time of proſperity; and carefully, diligently, and attentiuely heare it, may to their comfort aſſure themſelues, that they haue an vndoubted ſigne of their election. But yet it may be that ſometimes we find no heart in the word, but that it is irkſome to vs; which if we feele at any time, let vs not exclude our ſelues from hearing; for oftentimes a ſtomacke is gotten by eating. As in generall diſeaſes of the body (as in an ague) all parts are weak, but principally the ſtomacke, yet it receiueth a medicine, and the diſeaſe it ſelfe prouoketh vs to that: ſo if Sathan haue weakened thy ſtomacke
ſo much that thou haſt no liſt to heare the word, let this dulnes be ſo farre from diſcouraging thee, as it make thee to luſt and deſire the more after it: For as a mans deſire to any thing groweth or decreaſeth, ſo doth his endeauour and labour for the meanes: if thy deſire be ſtrong, then ſhall not light occaſions withdraw thee from the meanes, but it muſt be a violent occaſion and let, that ſhall ſtoppe the paſſage of thine endeauour, and ſeeking after the meanes. This is a worthy rule to examine our loue to Gods word by.
Therefore let vs remember with what deſire and affection we haue heard the word of God, how precious it hath it bin vnto vs, aboue gold, euen the fine gold, how ſweete and comfortable, euen aboue the honie and the honie combe: and remember further with what fruit of knowledge in the will of God, increaſe of faith in his promiſes, purpoſe and endeauour of amendment of life, we haue oftentimes heard the ſame: and in the truth of theſe things we may comfort our ſelues.
But preſumption ariſeth not from the
vſe of theſe meanes, but from carnall ſecuritie: for the leſſe that the preſumptuous man heareth the word, and performeth the duties of Gods ſeruice, the more confidently doth he boaſt of his faith and full aſſurance.
Therfore they who had rather be without the meanes of ſaluation, then enioy them, who will bee at no coſt to obtaine them, nor forgoe any pleaſure or commodity, that they may haue them, nor when they heare, are affected with any delight, theſe can haue no aſſurance of their election and ſaluation.
Thirdly, the teſtimonie of the ſpirit is much aſſaulted with doubting in all Gods children, againſt which we muſt ſtriue by faith, till this mortall fleſh be ſwallowed vp of immortalitie.
Chriſt reprehended Peter for his doubting, Matth. 14.31. the virgin Mary doubted, Luk. 1.34. how can this thing be? This is the lot of all the members of Chriſt, they totter and reele in their ſoules. Looke vpon Abraham the father of the faithful, diſtruſting the prouidence of God, as vnwilling to defend him and his wife from Pharaoh and Abimelech,
vnleſſe ſhee would follow that way that ſeemed beſt to him; namely to call him brother, and her ſelfe ſiſter, (Gen. 12.20.) Looke vpon Moſes alſo when he was called to goe to Pharaoh, Exod. 3.11. &c. who am I that ſhould goe vnto Pharaoh, &c. And Samuel when he was willed to anoynt Dauid, feared the malice of Saul, 1. Sam. 16.2.
Vndoubtedly he that neuer doubted, neuer beleeued; for whoſoeuer in truth beleeueth, feeleth ſometimes doubtings and wauerings of his faith. Euen as the ſound body feeleth oftentimes the grudgings of a feauer and diſtemperature of the body, which if he had not health, he could neuer find and feele: ſo the faithfull ſoule feeleth often-times ſundry doubtings, which if his faith were not found, he could not diſcerne: for we feele not corruption by corruption, becauſe when the ſtrong man poſſeſſeth the houſe, all things are in peace, Luk. 11.21.22. but we perceiue corruption in vs by a contrarie grace of Gods ſpirit.
But yet though our faith be aſſaulted with doubtings, it may be certaine. The fun alwaies ſhineth in the firmament,
though the clouds haue couered it, and the light appeare not: the tree hath life in it, though it be not in winter diſcerned; ſo faith hath ſome aſſurance and perſwaſion, though it bee ſhaken with doubtings, and aſſaulted with temptations.
And when we feele thoſe doubtings and imperfections, let vs ſet againſt them the certainty of Gods truth, and the vnchangeablenes of Gods promiſes; let vs drawe neere to the holy Sacraments, and thereby ſeeke ſtrength and increaſe of faith.
But preſumption is confident, and neuer doubteth nor maketh any queſtion of his election and ſaluation, but ſaith with the proud Phariſie, Luk. 18.11. I was neuer troubled (I thanke God) as touching my election and ſaluation, as many are, but alwaies haue had a ſtrong beleife that I am in Gods loue, and ſhall vndoubtedly be ſaued. This is the voyce of preſumption, and not that teſtimonie of Gods ſpirit.
Fourthly, thoſe who haue the teſtimony of the ſpirit of God, haue the ſpirit of praier & ſupplication; which is ſo called, Zach. 12.10. becauſe it ſtirreth vp the
heart and maketh it fit to pray, Rom. 8.26. For imploring God grace, and mercie, is a notable fruit of Gods ſpirit working in vs: as is further declared (Rom. 8.16. in that hee ſaith) that the ſpirit maketh vs crie Abba, father; vnto whom we pray ſo earneſtly with groans and ſighes, as though a man would euen fill heauen and earth with the cry, not of his lipps, but of his heart, touched with ſenſe and feeling of his manifold ſinnes and offences.
Obiect. Bellarmine ſaith, there be many that cal God their father, as the Iewes, Iob. 8.41. and many ſay in the Lords prayer, O our father, who are not aſſured that they are the ſonnes of God.
Anſ. Touching the calling of God father, we muſt vnderſtand, that the Apoſtle ſpeaketh not of crying with the mouth, but of a crying in the heart, Gal. 4.6. for though all vtter the ſame voyce, yet it is not the ſame crying. The vncleane ſpirit made the ſame confeſſion of Chriſt outwardly, Mat. 5.7. acknowledging him to be the ſonne of God, which Peter did make, Math. 16.16. yet were not both one kind of confeſſion; the beleife in the
heart which was in Peter, did diſcerne their confeſſions, and diſtinguiſh them either from other.
Supplication and prayer is an ordinary worke of the holy Ghoſt in all that beleeue, Rom. 10.14. and he that would know whether he hath the ſpirit truly dwelling in his heart, ſhall know it by this: Rom. 10.13. whoſoeuer calleth vpon the name of the Lord ſhall be ſaued. But this praier muſt be the praier of faith, Iam. 1.5. Matth. 21.22. and muſt be performed in ſpirit and in truth, 1. Ioh. 4.24. and not with deceitfull lippes: for it is to no purpoſe to draw neare vnto God with our mouthes, if our hearts be farre from him, Iſa. 29.13.
But preſumption is in them that vſe not to call vpon the name of God, which is a ſigne of a worker of iniquirie, Pſal. 14.4. Pſal. 53.4. who happily I denie not to ſpeake prayers, but doe not pray indeed: whoſe ſpeaking prayers God anſwereth with ſilence, Iſa. 1.15.
Fiftly, that which maketh the laſt difference betweene the teſtimonie of the ſpirit, and the illuſion of Sathan, is the affection of a dutifull child of God: a moſt
louing father, and his affection makes a man ſtand in feare of the Maieſty of God whereſoeuer hee is, and to make conſcience of euery euill way.
The wiſe man ſaith, Pro. 28.14. that bleſſed is the man, that feareth alwaies; where hee doth not vnderſtand a doubtful feare of our election, but a feare to ſin, and a conſcionable care to avoide thoſe things which are diſpleaſing to Gods ſight: Phil. 2.12. make an ende of your owne ſaluation with feare and trembling: here alſo the Apoſtle would not haue vs feare, leaſt we ſhould be reiected and damned, after we are truly commited vnto God, but leaſt we fall into ſinne, and neglect that duty, which we owe to our heauenly father.
There is a twofold feare mentioned in Scripture: the firſt is a ſeruile feare, proceeding from incredulity, whereby men feare God as an angry iudge, who is ready to inflict vpon them theſe puniſhmēts which by their ſins they haue deſerued. The other is a ſonne-like feare, which is a fruite of faith, whereby we doe not feare God, as an angry iudge, but as a gratious father, whoſe diſpleaſure we would
by no meanes incurre; not becauſe wee feare ſo much his wrath, as becauſe we would not do any thing which might cauſe him to looke vpon vs with a frowning countenance. And this ſonne-like feare is commended vnto vs in the Scriptures, as being a part of the honour and ſeruice which we owe vnto God; Mal. 1.6. If I be a Maſter, where is my feare? Pſal. 2.11. ſerue the Lord in feare: 1. Pet. 1.17. paſſe the time of your dwelling here in feare: Pſal. 112.1. bleſſed is the man that feareth the Lord. But preſumption feareth not to diſpleaſe God: Pro. 28.14. he that hardneth his heart ſhall fall into euill; here feare is oppoſed to carnall ſecurity, and hardnes of heart: for he that hardneth his heart and continueth in carnall ſecurity, runneth headlong into the euill of ſinne, and conſequently of euerlaſting damnation.
Thirdly, by what meanes the Spirit
giueth teſtimonie.
The means by which the ſpirit of God giueth a particular teſtimonie to a mans conſcience of his adoption, comes now to be conſidered.
The meanes are three, 1. the word: 2. the Sacraments: 3. the fruits of the ſpirit.
1. Firſt, the word of God.
As touching the word of God, the ſpirit of God perſwadeth vs of our adoption and ſaluation, with arguments grounded vpon Gods word. To which purpoſe here is required a double worke; the firſt of the Miniſter, the ſecond of the hearer.
The Miniſter is to make particuler application of the word generally preached to the ſpeciall vſe of the hearer: As Nathan to Dauid, 2. Sam. 12.7. thou art the man; as Peter to the Iewes, Act. 2.23. him haue you taken by the hands of the wicked, &c. And as all the prophets to their ſeuerall peoples, to whom they were ſent.
The Miniſter ſpeaketh not to euery man particularly one by one, but ſpeaking to the aſſembly, he laboureth to make euery man conceiue of that, that is ſpoken as particularly ſpoken to himſelfe: for the word of God being as a proclamation in writing common to all, the Miniſter is as the voice of the crier, to giue notice to that congregation, that the matter of the proclamation concerneth them and euery of them, ſaying in effect, Act. 13.26.
Ye men and brethren children of the generation of Abraham, and whoſoeuer among you feareth God, to you is this word of ſaluation ſent: Act. 3.26. Firſt, vnto you hath God raiſed vp his ſonne Ieſus, and him he hath ſent to bleſſe you, in turning euery one of you from your iniquities. Now as euery man conceiueth the proclamation (according to the matter of it,) no leſſe to concerne him, then as if it had beene ſpoken in particular to him alone: ſo doth the Miniſter leaue euery man a like intereſſed in the meſſage of ſaluation; what he ſaith to all in generall, that be ſaith in part to euery man; what to beleeuers, to euery beleeuer; what to ſinners, to euery ſinner. Therfore ſometimes he ſpeaketh in the ſingular number, as to one, that it may be known that he ſpeaketh to any or euery one: Epheſ. 5.14. Awake thou that ſleepeſt, and ſtand vp from the dead, and Chriſt ſhall giue thee light: Rom. 10.9. If thou ſhalt confeſſe with thy mouth the Lord Ieſus, and ſhalt beleeue in thine heart that God raiſed him vp from the dead, thou ſhalt be ſaued, euen thou, or thou, or whoſoeuer it be amongſt you.
Thus God gaue his law to all Iſrael, ſpeaking to all as if he had ſpoken namely and particularly to euery one: Exod. 20.34.7. thou ſhalt haue no other Gods before me, &c. euery man was therein to conceiue that he himſelfe was ſpoken to.
Againe, the Miniſter ſometimes hath occaſion to ſpeake to ſome one man alone, and then he himſelfe out of the generall, deduceth a particular to that one man: as Paul doth to the Iaylor, Act. 16.31. beleeue thou in the Lord Ieſus Chriſt, and thou ſhalt be ſaued: for by what authority Paul ſpake this to the Iaylor, by the ſame authoritie doth the Miniſter in like caſe, ſpeake the ſame to any other man in particular. Thus much of the Miniſters application: The next is the work of the hearer, who is to apply the word of God, heard by him, to himſelfe.
A man duely hearing the word of God, and receiuing it not as the word of the Miniſter, 1. Theſ. 2.13. not as the word of man, but as it is in deed, the word of God, and accordingly beleeuing in it as from God: for that which he beleeueth generally, frameth a concluſion to be beleeued particularly as touching himſelfe.
The Miniſter ſaith, Luk. 13.3. except you repent, you ſhal periſh; this he beleeueth, and therfore concludes as touching himſelfe; except I repent, I ſhall periſh. The Miniſter ſaith, Mar. 1.15. Cap. 16.15.16. Repent and beleeue the Goſpel, and you ſhalbe ſaued; this he beleeueth, and therefore concludes alſo of himſelfe, if I repent and beleeue the Goſpel, I ſhall be ſaued. This whether ſpoken publikely or priuatly, the conſcience of the hearer apprehendeth this, he beleeueth it, and therein beleeueth not onely the Miniſter, but the word of Chriſt; and becauſe he beleeueth in Ieſus Chriſt, and that by the word of Chriſt, that whoſoeuer beleeueth in him ſhalbe ſaued, therefore he beleeueth that himſelfe ſhalbe ſaued.
Thus then, both the Miniſter maketh ſuch application to the hearer, & the hearer againe doth applie the ſame to himſelfe, as hath bin ſhewed, and then the holy Ghoſt openeth our deafe eares, Pſal. 40.6. inlighteneth our blind vnderſtandings, Luk. 24.45. and powerfully inclineth our will, Pſal. 119.36. ſo that we may attentiuely heare, truly vnderſtand, and be fully aſſured of the truth, which is
deliuered, not onely in reſpect of the whole Church, but alſo in reſpect of our ſelues particularly; ſo as we may ſay, I beleeue that theſe promiſes of God are true, and that they belong to all the faithfull, and conſequently vnto me, who do beleeue, and am aſſured of them: 1. Tim. 1.15. ſo did Paul ſay, that Ieſus Chriſt was come into the world to ſaue ſinners, whereof I am cheife.
But yet when we haue the word preached, the holy Ghoſt doth not alwaies preſently beget faith and repentance in Gods children; for howſoeuer Paul plant, and Apollos water, yet God alone giueth the increaſe, 1. Cor. 3.6. ſo that the word may long ſound in our eares, before it peirce the heart, and beget faith in vs, vnleſſe the Lord open our hearts and make the ſeed of his word fruitfull. And though we doe after not long hearing of, the word, feele this aſſurāce of Gods loue and our election; yet let vs not giue ouer the hearing of the word, but expect Gods bleſſing vpon it, and waite his pleaſure, with prayer for his grace, aſſuring our ſelues that in the end he wil make this his owne ordinance effectuall; whereas thoſe
who neglect and contemne Gods word, haue no ſuch aſſurance, becauſe it is the meanes and inſtrument, which is ordained of God for this purpoſe, without which the ſpirit of God doth not ordinarily beget faith, or any ſauing grace in vs. So then, the principall agent and beginner hereof is the holy Ghoſt, enlightning the minde and conſcience with ſpirituall and diuine light: but the inſtrument to this action is the miniſtery of the Goſpel; whereby the word of life is applied in the name of God, to the perſon of euery beleeuer.
And this is done and conceiued in a forme of reaſoning, framed in the minde by the holy Ghoſt, applying the promiſes of the Goſpel in this manner;
Euery one that beleeueth in Chriſt, is the child of God, Rom. 8.30. and inheritour of the kingdome of heauen. This propoſition is made by the miniſter of the word in the publike congregation, and it is nothing elſe, but the promiſe of eternall life applyed to the particular hearer: now while the hearers of Gods word giue themſelues to meditate, and conſider of the ſame promiſe, comes the ſpirit
of God, and enlightens the eyes, and openeth the heart, and giueth them power both to will to beleeue, and to beleeue indeede; ſo as a man ſhall with freedome of ſpirit make an aſſumption, ſaying, but I beleeue in Chriſt, I renounce my ſelfe, and all my ioy & comfort is in him; (fleſh and blood cannot ſay this, Matth. 16.17. it is the operation of the holy Ghoſt) cap. 11.25. hence ariſeth this bleſſed concluſion, which is the teſtimonie of the ſpirit, Therefore I am the child of God.
Thus doth Paul conclude, 1. Tim. 1.15. This is a true ſaying, and by all means worthy to be receiued, that Ieſus Chriſt came into the world to ſaue ſinners, whereof I am cheife: and propoundeth himſelfe herein an example, ver. 16. to all that ſhall in time to come beleeue vnto eternall life. Thus when God ſaith, Pſal. 27.8. Seeke my face, the faithfull ſoule anſwereth, Thy face will I ſeeke: when God ſaith, Zach. 13.9. Thou art my people; the anſwer is againe, Thou art the Lord my God: when Chriſt ſaith, Mar. 9.22. If thou beleeue, all things are poſſible to him that beleeueth; the anſwer is, I beleeue, Lord helpe my vnbeleefe.
Thus therefore to apply the word of the Goſpel, is the fruit and effect of the ſpirit of adoption, which beareth witneſſe to our ſpirits that we are the ſonnes of God, Rom. 8.16. our owne heart could not miniſter ſuch comfort vnto vs, but God giueth vs an heart to hearken to the voice of Chriſt, deliuered by the miniſter out of the Goſpel. Seeing then the ſpirit of God doth witneſſe by the word vnto vs, our adoption and ſaluation, wee may learne from hence, that it is a work of a man out of Chriſt, not to beleeue and aſſent vnto the word, but rather to ſtand out in reaſoning againſt the euidence of it. For ſo ſoone as a man is become the ſheepe of Chriſt, he cannot but preſently heare his voiyce; Ioh. 10.27. and hence Chriſt himſelfe prooueth the carping Phariſies not to be of God, becauſe they could not abide to here his ſayings, Ioh. 8.43. and who be they to whom the Goſpel is hid? euen they that periſh, 2. Cor. 4.3. If wee would haue a more euident marke to know them by, it is added, that they bee ſuch, as the eies of whoſe minds the God of the world hath blinded; wherein is implied a wilfull ioyning with Sathan to
blind themſelues further by their malice, then they were by corrupted nature.
And if we would looke to our congregations, we ſhall finde many ſuch of whō we may pronounce that which Steuen did of the Iewes, that they were reſiſters of the holy Ghoſt, Act. 7.51. For whoſe words be theſe to the Almightie, Iob 21.14. Depart from vs, wee will not the knowledge of thy wayes; and who is the Almightie that we ſhould ſerue him? For how many of vs that heare the word, receiue the Sacraments, and goe for Chriſtians, reſolue yet not to leaue our ſinnes, till they leaue vs? nay the obſtinate purpoſe of our hearts, is to practiſe them ſtil; and what is this els, but with the ſeruants in the parable, Luk. 19.14. to ſend word into a farre countrie after the king, that we will not haue him to rule ouer vs, but our owne luſts ſhall ſtill preſcribe lawes vnto vs?
Againe, when wee call the people as God did his, Ier. 6.16. to walke in the old way, that they may finde reſt to their ſoules: they anſwer vs with them, we will not walke in that way; the ſound of the thing, if not of the voyce, ſpeaketh: for
we call from ſwearing, lying, couetouſnes which is idolatrie, from Sabboth-breaking, intemperance, drinkings, vncleaneneſſe, but mens hearts ſpeake by their liues, we will ſweare, we will drinke to drunkenneſſe, the waies of God are too ſtraight and vnequall, a man had as good be in priſon, as in theſe bonds.
By theſe inſtances wee may ſee as in a glaſſe, that many are tainted (amongſt vs) with this fearefull ſinne of riſing vp, and reaſoning againſt that light which ſhineth out in the word.
Secondly, the Sacraments.
The ſecond meanes, whereby the ſpirit giueth vs aſſurance of our ſaluation, is in the frequent vſe of the ſacraments, which are added to the couenant of grace as ſeales, not to confirme Gods promiſes in themſelues, which are ſo vndoubtedly true that they need no confirmation; but to ſtrengthen our faith in this aſſurance, that they belong particularly vnto vs. For whereas in the word the promiſes of life and ſaluation are generally propounded to all beleeuers, in the vſe of the Sacraments, they are particularly applied
to euery worthy receiuer, to the end, that doubting being remoued, they may be certainely aſſured, that all the promiſes of the Goſpel doe belong particularly to themſelues. To this end, the Sacrament of circumciſion is called the ſeale of the righteouſnes of faith, Rom. 4.11. becauſe thereby, as by a ſeale, Abraham was confirmed in the truth of Gods promiſes, and aſſured that the righteouſnes of faith, that is, the righteouſnes of Chriſt, did belong vnto him.
And anſwerable to this Sacrament is Baptiſme; wherein Chriſt and all the gratious promiſes of life, and ſaluation, made in him, are particularly applied to the party baptized; Gal. 3.27. all that are baptiſed into Chriſt haue put on Chriſt. The Apoſtle here compareth Chriſt to a garment, which by the hand of faith is put on by euery particular beleeuer.
So in the adminiſtration of the Lords ſupper, the bread and wine is particularly deliuered vnto all the communicants, to ſignifie vnto them, that euery one who ſtretcheth forth the hand of faith, doth receiue Chriſt and all his benefits, whereby his ſoule is nouriſhed vnto euerlaſting
life.
Whoſoeuer therefore hath faith, he may be aſſured, that he receiueth Chriſt, he may be aſſured of his election and ſaluation, Ioh. 1.12. (for to as many as receiued him, he giueth power to be the ſonnes of God.) And who are theſe? euen thoſe that beleeue in his name, Ioh. 6.54. and whoſoeuer eats his fleſh, and drinks his blood, hath eternall life.
Now if we would know how we feed vpon him, it is by the mouth of faith, Ioh. 6.47. The ſpirit of God properly (as the efficient cauſe) doth ſeale, (Eph. 4.30.) becauſe it doth confirme and ſtabliſh in our hearts the aſſurance of euerlaſting life and ſaluation by his teſtimony: but it doth it by the miniſtery of the word and ſacraments: ſo that in one bleſſing of God, we may conſider three things: 1. that by his word God teacheth vs: 2. by his ſacraments be confirmeth vs: 3. by the holy Ghoſt he illuminateth our minds, that the word and ſacraments may obtaine their proper end and vſe.
When God giues any bleſſing to man, it is to be receiued by man, as God giueth it; now God giueth Chriſt, or at the
leaſt offreth him, not generally to mankind, but to the ſeuerall and particular members of the church. In the Lords ſupper (as in euery ſacrament,) there is a relation or analogie betweene the outward ſignes, and the thing ſignified. The action of the Miniſter giuing the bread and wine, repreſenting Gods action, in giuing Chriſt with his benefits to the particular communicants: Againe, the action of receiuing the bread and the wine ſeuerally, repreſenteth another ſpirituall action of the beleeuing heart, which applieth Chriſt vnto it ſelfe for the pardon of ſin, and life euerlaſting.
So then, thus ſpeaketh the ſpirit to the ſoule; as ſure as the water doth waſh away the filth of thy body, ſo doth the blood of Chriſt ſprinkled vpon thy ſoule by the hand of faith, and by the holy Ghoſt, waſh thee from all thy ſinnes, Ioh. 1.7. And as the bread and wine receiued into into thy body, becommeth wholly thine, ſo thy beleeuing ſoule receiueth withall Ieſus Chriſt, with his death and righteouſnes, to the ſealing vp of thy euerlaſting ſaluation. For 1. Cor. 1.30. Chriſt is made of God vnto vs wiſedome, righteouſnes,
&c. 2. Cor. 5.21. aad he was made ſinne, that knew no ſinne, that we ſhould be made the righteouſnes of God in him.
And thus we haue heard the teſtimony of the ſpirit in the vſe of the ſacraments.
Thirdly, the fruits of the ſpirit.
A third meanes wherby we may be aſſured that Gods ſpirit witneſſeth vnto vs our election and ſaluation, are the fruits and effects of the ſpirit: for the effects argue the cauſe, as the cauſe the effects; and that not onely in natuaall things, but alſo in thoſe which are ſupernaturall and ſpirituall: neither are theſe fruits bare ſignes onely of our election and ſaluation, but alſo manifeſt ſeales, which by their plaine impreſſion doe euidently aſſure vs thereof.
Firſt, God knoweth vs, Ioh. 10.27. and then by the light of this knowledge communicated vnto vs, he enlig
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neth our hearts with the true knowledge of himſelfe: as the ſunne firſt lightneth the eyes, and by this light we ſee the ſunne it ſelfe. And this Chriſt ſheweth, Ioh. 10.14. where firſt he ſaith, he knows his ſheepe;
and then he addeth, that he is alſo known of them: As if he ſhould ſay, whilſt I know and acknowledge them for my ſheepe, hereby I bring to paſſe that they in like manner, by the participation of this my light and knowledge, doe acknowledge me for their true paſtor: If therefore we know and acknowledge God for our gracious God, and louing father in Chriſt, (Ioh. 6.69. wee know and beleeue, ſaith Peter, &c.) it is a moſt certaine ſigne that he alſo by his foreknowledge doth know and acknowledg vs for his children; but if we remaine in our ignorance, without the knowledge of God, and his ſonne Chriſt, we can gather no aſſurance of our election and ſaluation: Ioh. 17.3. For this is eternall life, to knowe thee to be the true God, and him whom thou haſt ſent Ieſus Chriſt.
Secondly, God hath eternally loued vs in Chriſt: (Thou haſt loued them, Ier. 31. 3. with an euerlaſting loue,) and hath expreſſed this his loue, by ſending his ſon, and giuing him to death for vs, Ioh. 3.16. 1. Ioh. 4.9. Now this loue of God hath deſcended vpon vs, whereby we loue him again; and this is plainly ſhewed, 1. Ioh. 4.
19. where it is ſaid, we loue God, becauſe he loued vs firſt: and hence it is, that the Apoſtle ſaith, ver. 7. that loue commeth of God, becauſe we can neither loue God nor our neighbour aright, till his loue towards vs, hauing ſhined vpon vs, hath inflamed our hearts. So alſo S. Paul ſaith, Rom. 5.5. that the loue of God is ſhed abroad in our hearts, by the holy Ghoſt, which is giuen vnto vs; whereby loue towards God is begotten in vs. If therfore the loue of God be in our hearts, we may be aſſured, that it is made by the ſeale of his loue towards vs.
And thus we haue heard of a ſecond effect of the ſpirit, which may put vs out of all doubt of Gods loue towards vs: But for our further ſatisfaction, let vs conſider the ſpeciall fruits of the ſpirit: as he beſt knoweth that he hath life, which feeleth it in himſelfe; ſo he beſt knoweth that he hath the ſpirit of God, that feeleth the ſpirit working in him.
Now the fruits of the ſpirit are ſet downe, Gal. 5.22.23. as followeth,
Firſt, loue reſpecteth both God and man. And the loue which reſpecteth God ſheweth it ſelfe in two things: Firſt, when
a mans heart is ſet and diſpoſed to ſeeke the honour and glory of God in all things: Secondly, when a man by all meanes endeauours himſelfe to pleaſe God in euery thing, counting it a moſt miſerable eſtate to liue in the diſpleaſure of God: by theſe two ſignes, a man may know whether he loue God or no.
Our loue to man is a fruite of this loue to God; for God is to be loued for himſelfe, and man is loued for God. This loue muſt be in deed and in truth, 1. Ioh. 3.18. and is ſhewed in giuing and forgiuing, as afterward ſhall more appeare.
Secondly, ioy, which is, when a man is glad at the good of his neighbour, as at his owne good; and this is an eſpeciall worke of the holy Ghoſt: Rom. 12.15. Reioyce with them that reioyce. This was the the practiſe of the neighbours of Zacharias and Elizabeth when Iohn Baptiſt was borne, Luk. 1.58. And thus did the faithfull for the conuerſion of the Gentiles, Act. 11.18.
Thirdly, peace, which is nothing elſe but concord, which muſt be kept in an holy manner withall men, both good and bad, ſo farre foorth as can be, Rom. 12.
18. The prophet Eſay ſpeaking of the Goſpel ſaith, c. 11.6. that the wolfe ſhall dwell with the lambe, and the Leopard ſhalbe with the kidde, &c. ſhewing hereby that in the eſtate of grace, Chriſtians (howſoeuer by nature cruell) ſhall become gentle, and liue peaceable with all men, yea with thoſe that hate peace, ſo farre forth as may ſtand with a good conſcience, Pſal. 120.7.
Fourthly, long ſuffering, whoſe propertie is to keep the affection of anger in moderation and compaſſe. It ſtandeth in two points: firſt, when a man deferreth his anger; and is hardly brought to it: ſecondly, when beeing angrie, hee ſtayeth the whotneſſe of that affection, Coloſ. 3.12.13.
Fiftly, gentleneſſe, whereby a man behaueth and ſheweth himſelfe friendly and courteous to euerie man: Tit. 3.2. Sof
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, ſhewing all meekeneſſe to all men. This gentleneſſe ſtands in three points: firſt, to ſpeake to euerie man friendly and louingly: ſecondly, to ſalute friendly and courteouſly: thirdly, to be readie vpon any occaſion to giue reuerence, and honour to euery man in his place.
Sixtly, goodneſſe; which is when a man is ready to doe good, and become ſeruiceable in his calling to all men, at all times, vpon all occaſions; as Iob 29.15.16. I was the eyes to the blind, I was the feete to the lame, I was a father vnto the weake, &c. Thus did Paul, 1. Cor. 9.22. To the weake I became as weake, that I may winne the weak; I am made all things to all men, &c. The godly are trees of righteouſneſſe, Iſa. 61.3. bearing fruite not for themſelues, but for others; and therefore Paul ſaith, By loue ſerue one an other.
Seuenthly, faith or fidelity; which ſtandeth in theſe two duties; firſt, to make conſcience of a lie, and to ſpeake euerie thing whereof we ſpeake, as we thinke it is, and not to ſpeake one thing, and think an other: ſecondly, to keep and performe the promiſe which thou haſt made, beeing lawfull and good.
Eightly, meekeneſſe; which is a notable grace of God, when a man prouoked by iniuries, doth neither intend not enterprize the requitall of the ſame. This meekeneſſe was in Dauid, who when hee was caſt out of his kingdome, and ſcourged
with the rayling of Shemei, was not mooued vnto wrath, but did Chriſtianly beare his reuilings, and did forbid any to hurt him, 2. Sam. 16.10. The ſame vertue was in Moſes, Numb. 12.3. of whom it is recorded, that he was a verie meeke man, aboue all the men that were vpon the earth. And the like grace was in Paul, Rom. 9.3. who notwithſtanding the Iewes ſought to kill him, yet he wiſhed to be ſeparated from Chriſt for them.
Ninthly, temperance; whereby a man brideleth his appetite or luſt, in meate, drinke, or apparell, 2. Pet. 1.6. this is a fruit of faith, and Dan. 1.8.11. practiſed by Daniel. Now to conclude, where theſe fruites of the ſpirit are to be found, there is alſo the ſpirit of God: for as certainely as we knowe that there is fire, becauſe it eaſteth forth heate, and the ſunne by caſting foorth his bright beames, whereby the world is lightened; and that a tree is good by the good fruits it bringeth forth; ſo alſo may we as certenly be aſſured, that we haue the ſpirit of God, when we find in our ſelues theſe effects and vndoubted fruites of the ſpirit.
Secondly, the Teſtimonie of our ſpirit.
Now wee are to ſpeake of the teſtimonie of our ſpirit, which is the teſtimony of the heart and conſcience, purified and ſanctified in the blood of Chriſt.
This heart of ours teſtifieth two waies, 1. by inward tokens in it ſelfe: 2. by outward fruits.
Inward tokens are certaine ſpecial graces of God, imprinted in the ſpirit, wherby a man may certainely be aſſured of his adoption. Theſe tokens are of two ſorts, which reſpect either our ſinnes paſt, preſent, or to come; or elſe, Gods mercies in Chriſt.
Firſt, godly ſorrowe for ſinne.
The firſt ſigne in our ſpirit which concerneth ſins paſt, is godly ſorrow; which is a paine and pricking in the heart, ariſing from the diſpleaſure of God, from the acknowledgement and ſenſe of ſinne, and feare of the iuſt damnation which followeth after the ſame; as is expreſſed in thoſe conuerts, Act. 2.27. whoſe hearts were pricked. So Dauid complaineth, Pſal. 119.28. that his ſoule melted with
heauineſſe: and the Prophet Habacuk, cap. 3.16. when hee heard Gods iudgements, his belly trembled.
This inward ſorrow is expreſſed, ſometimes in the conſumption of the bodie; Iob. 30.30. my bones are burnt with heat. Dauid complaineth, that his raynes are full of burning, Pſal. 38.7. that his moyſture is turned into the drought of ſummer, Pſal. 32.4. As in the heat of ſummer all things are parcht and dried, ſo our naturall moiſture, which ſhould moiſten and cheere the bodie, is conſumed by the anger of God: Iob. 6.4. The arrowes of the Almightie were in him, and the venome of them did drinke vp his ſpirit: Prouerb. 17.22. a ſorrowfull ſpirit drieth vp the bones.
Now this inward conſumption is bewrayed: 1. In the decay of ſtrength, Pſal. 38.8. I am weakened, and ſore broken: Iob. 6.13. my ſtrength is taken from me: Pſal. 22.14. All my bones are out of ioint, my ſtrength is dried vp like a potſheard. 2. In the hollowneſſe and dimneſſe of the ſight of the eyes: Pſal. 38.10. The light of mine eies, euen they are not mine owne; that is, my ſight faileth me for verie
ſorrowe: for as the eyes of a man that reioyceth doe more peircingly behold the light, becauſe the ſpirits are then more pure; ſo darkenes doth as it were dazle the eyes of a ſorrowfull man, and darkeneth them, becauſe the ſpirits are then more groſſe and feeble.
Secondly, ſometimes in teares: Matth. 26.75. Peter wept bitterly: the ſinner waſhed Chriſts feet with her teares, Luk. 7.37. the Church, Lament. 2.11. ſaith, her eyes failed with teares.
Thirdly, ſometimes in a heauie and ſad geſture, with apparell anſwerable: Pſal. 38.6. I goe mourning all the day long. The Publican, Luk. 18.13. would not lift vp ſo much as his eyes to heauen: in this condition, men cloathed themſelues with ſackecloth, and couered their heads with aſhes: So did Ahab in his counterfeit repentance, 1. Kin. 21.27. and ſo did the Nineuites, Ion. 3.5. and this cuſtome is not miſliked by Chriſt, Matth. 11.21. who ſaith, that if the great works which were done in Corazin and Bethſaida, had beene done in Tyrus and Sidon, they had repented long agoe in ſackecloth and aſhes.
Fourthly, ſometimes they grone grieuouſly, and crie vehemently, deſiring aboue all things reconciliation with God in Chriſt, for the pardon of their ſinnes: Pſal. 38.8. I roare for the verie griefe of my heart: v. 9. and ſigh: Pſal. 32.3. I roared all the day long.
Queſt. Whether haue all men that are humbled, the like meaſure of ſorrow?
Anſw. No; but ſome more, ſome leſſe: Iob (c. 6.2.3.) felt the hand of God in exceeding great meaſure, when he cried, O that my griefe were well waighed, &c. the ſame did Hezekias, when on his ſicke bed he ſaid, Iſa. 38.13, 14. O Lord, it hath oppreſſed mee; comfort me. Contrariwiſe the theife vpon the croſſe, Luk. 23.40. and Lydia, Act. 16.14. in their conuerſions, neuer felt any ſuch meaſure of griefe: and of Lydia it is ſaid, that preſenly vpon the Lords opening her heart, ſhe entertained Paul and Silas cheerefully into her houſe; which ſhee could not haue done, if ſhee had beene preſſed downe with any great meaſure of ſorrow. Neither are we to diſlike our ſelues, becauſe wee are not ſo much humbled as we ſee ſome others; for God in his great wiſedome
giueth to euery one which are to be ſaued, that which is conuenient for their eſtate: and it is often ſeene in a feſtred ſore, that the corruption is let out, as well with the pricking of a ſmall pin, as with the wide launce of a raſor: for remiſſion of ſinnes depends not vpon the greatneſſe, ſufficiencie, and worth of our ſorrowe; but vpon the obedience and ſatisfaction of Chriſt, apprehended by faith.
Further, vpon feeling of this ſorrowe, two things are to be obſerued;
Firſt, all men muſt look that it be ſoundly and ſeriouſly wrought in their hearts: for as men vſe to breake hard ſtones into many ſmall peices, and not into duſt; ſo muſt the feeling of Gods anger for ſinne, breake the heart of a poore ſinner. This ſorrowe muſt not be felt for a brunt, but verie often before the ende of a mans life. Dauid from his youth, Pſal. 88.15.16. Iacob wraſtled, and halted vpon his thigh, Gen. 32.25.31. The Paſchal lambe muſt be eaten with ſowre herbes, Exod. 12.8. to ſignifie, that they which will bee free from the wrath of God by Ieſus Chriſt, muſt feele continually the ſmart of their
owne ſinnes.
Secondly, all men muſt take heed, leaſt when they are touched for their ſinnes, they beſnare not their owne conſciences, for if their ſorrowe bee ſomewhat ouer-ſharpe, they ſhall ſee themſelues euen brought to the gates of hell, and feele the pangs of death; and when they are in this perplexitie, they ſhall find it a moſt hard matter to bee freed from it, without the marueilous power of Chriſt: for many haue neuer eſcaped that haue beene thus plunged in diſtreſſe, as Cain, Saul, Iudas, Achitophel. And Pauls counſell is to bee followed for the moderating of this ſorrow; that is, that ſuch are to be comforted, 2. Cor. 2.6, 7. and further he giueth a ſufficient reaſon, v. 11. leaſt Sathan ſhould circumuent vs.
There is a twofold ſorrow for ſinne: 1. Legall and worldly: 2. Euangelicall and godly.
Firſt, a legall ſorrow for ſinne, is in reſpect of the puniſhment, & it is wrought by the law.
Secondly, Euangelicall ſorrow is ſorrow for ſinne, becauſe it is ſinne; this indeed is a grace of God, but it is not
wrought by the lawe, but by the preaching of mercy and reconciliation, and it followes in vs vpon the apprehenſion of Gods mercie by faith. Now the nature of this ſorrow may bee better conceiued, if we compare it with worldly ſorrowe.
1. Firſt, worldly ſorrow ſprings of ſinne, and it is nothing elſe but the horrour of conſcience, & apprehenſion of the wrath of God for the ſame: Now godly ſorrow indeed may be occaſioned by our ſinnes, but it ſprings properly of the apprehenſion of the grace and goodneſſe of God in Chriſt Ieſus.
2. Worldly ſorrow is a griefe for ſinne onely in reſpect of the puniſhment; but godly ſorrow is a liuely touch, and griefe of heart for ſinne, becauſe it is ſin, though there were no puniſhment for it.
3. This is godly ſorrowe, when wee loue the man that rebuketh vs; Act. 2.37. and reuerence the word the more, beeing by it reprooued in our conſcience; but this is worldly ſorrowe, when we hate him that reprooueth in the gate.
4. If our ſorrow doe driue vs to prayer, or to ſeeke comfort in the word of God, it is good: but when men to put away
ſorrowe, will go ſleepe, will go play, will goe ſport themſelues, get to merry companie, and paſſe away the time, and ſo as they tearme it, will purge and driue away the rage of melancholie: neuer go to preacher, neuer reſpect praier, nor ſeeke comfort in the word of God: this ſorrow is not good.
To conclude, S. Paul hath ſet downe ſeuen ſignes whereby this godly ſorrow may be diſcerned, 2. Cor. 7.10.11. which when a man doth find in himſelfe, he hath no doubt godly ſorrow in him.
Signes of godly ſorrowe.
A care to avoide euill paſt, and not to ſinne againe: Ioh. 5.14. Sinne no more, leaſt a worſe thing come vnto thee: And this care is ſignified by watching and waking, Apoc. 2.2.3.
A confeſſion of our ſinnes to God, and comdemning our ſelues for them. Thus the prophet taught the people, Hoſ. 14.2. to ſay, Take away all iniquitie, &c. and holy Daniel, the man beloued of God, did practiſe this rule, Dan. 9.18.19. O God incline thine eare, open thine eyes, and behold, &c. Prou. 28.13. he that confeſſeth his ſinnes, and forſaketh them,
ſhall haue mercie.
A holy and inward anger againſt our ſelues, for our careleſnes in looking to our owne wayes: Iob. 42.6. I abhorre my ſelfe. So when Ephraim repented, this was the effect of her repentance, Ier. 31.19. She ſmote vpon her thigh.
A feare not ſo much of Gods iudgements, as leaſt we fall into the ſame ſinnes againe, and ſo offend our mercifull father: Pſal. 130.4. with thee is mercie, that thou mayſt be feared: Pro. 28.14. bleſſed is the man that feareth alwaies.
A deſire euer after to pleaſe God with all our hearts; This was in Dauid, Pſal. 119.11. I haue hid thy promiſe in my heart, that I might not ſinne againſt thee: ver. 60. I made haſt, and delayed not to keepe thy commandements: ver. 106. I haue ſworne and will performe it, that I will keepe thy righteous iudgements: ver. 5. O that my waies were directed to keepe thy ſtatutes!
A zeale for Gods glorie and worſhip, with ſorrow for the defect in himſelfe and others: Apoc. 3.19. zeale and repentance are coupled as the cauſe and effect. This zeale was in Dauid, Pſal. 119.139.
my zeale hath euen cōſumed me: ver. 135. I ſaw the tranſgreſſors, and was greiued, becauſe they kept nor thy word: ver. 136. mine eyes guſh out with riuers of water, becauſe they keepe not thy law.
A reuenge, or puniſhing of our ſelues, for our offences committed againſt God: which is, when we denie ſome things vnto our ſelues, to free vs thereby from ſin, which otherwiſe we might vſe lawfully for our comfort. Thus Dauid would not drinke, 1. Chro. 11.18.19. of the water of Bethelem: and thus hauing offended in gluttony and drunkeneſſe, let vs reuenge our ſelues by faſting and abſtinence.
Now haſt thou found theſe worthie fruites in thy ſelfe? then certtainly, as they ſaid vnto Peter, Math. 26.73. that his ſpeach bewrayed him to be a Galilean; ſo theſe gratious ſignes will aſſure thee, that thou haſt ſorrowed with a godly ſorrow for thy ſinnes.
Vnto theſe things I may adde the iudgement of that reuerend Diuine Mr. Grenham, whoſe ſpeach was, that the oftner ſinne, and the leſſe greife, is a note of the childe of the deuill: but contrariwiſe, the oftner ſinne, and the more greife, is
a note of the child of God. If a man be not troubled for ſinne here, it is the way to hell: if he troubled here, it is the way to heauen. And as they which haue not beene troubled, hauing had a little ioy ſhall haue eternall paine: ſo they which here haue had a little paine, ſhall afterward haue euerlaſting ioy, Luk. 16.25. They that are corrected here, and profited by it, are afflicted of the Lord in mercie; but they that be vexed and amend not, receiue a token of Gods further wrath. Therefore we muſt not looke to feele comfort in the remiſſion of our ſins, vnleſſe we alſo haue ſorrow for commiting of out ſinnes. For neuer were any of Gods children comforted throughly, but they were firſt humbled for their ſinnes; Deut. 32.39. I kill and giue life, I wound and make whole, ſaith the Lord. For ſhal Chriſt haue his heart pricked with a ſpeare? and ſhall not we haue ours pricked with ſorrow? we can neuer without the knowledge and feeling of ſorrow for our ſinnes heartily long for Chriſt. In all their ſacrifices of the law, wherein Chriſt was perfigured, was alſo manifeſted vnder darke ſignes the contrition of the
heart, and acknowledgement of their vnworthines: Pſal. 4.5. Tremble and ſinne not, ſaith Dauid: where he ſheweth that this is an effectuall thing to true repentance, to quake and tremble for feare of Gods iudgements. Therefore we muſt feare and humble our ſelues, becauſe before terror and quakeing at the iudgements of God, we will neuer be brought to offer our ſelues to Chriſt alone. Dauid, Pſal. 32. (intituled, a Pſalme of inſtruction concerning the free remiſſion of ſinnes) teacheth how we ſhall find the ſame; where he ſheweth, vntill trouble of minde did driue him to God, he found no comfort. Manaſſes, 2. Chron. 33.12.13. which did eate the bread of ſorrow, and drinke the water of griefe, vntill he had lamented and ſorrowed, felt no reſt nor peace in his ſoule. This godly ſorrow is well pleaſing to God: Pſal. 51.18.19. the ſacrifices of God are a contrite ſpirit, a broken and contrite heart, O God, thou wilt not diſpiſe. Iſa. 66.2. To him will I looke, euen to him that is poore, and of a contrite ſpirit. Matth. 9.13. I am not come to call the righteous, but ſinners to repentance: not euery ſinner, but that ſinner
which condemneth ſinne in himſelfe, and is weary and laden with his ſinnes, Mal. 11.28. Chriſt preferreth the harlotts and publicanes, before the Phariſes, Matth. 21.32. for they being pricked for their ſinnes, and convicted, did ſorrow. So then, Chriſt giueth righteouſneſſe to them that feele themſelues ſinners, eaſe to them which are burthened, light to them which are in darkenes, life to them which are dead, and ſaluation to them that condemne themſelues.
To conclude, that we may the better get this holy affection of ſorrow into our hearts, wee muſt vſe all helps needfull for this purpoſe.
And firſt of all, we muſt be carefull and conſcionable hearers of the word of God, becauſe by the power of Gods word this godly ſorrow is wrought in our hearts: Heb. 4.12. for the word of God is liuely and mightie in operation, and ſharper then any two edged ſword. Mens affections are cold, neither are they touched and diſpleaſed with their ſinnes, ſo long as they be in ignorance; but when the word of God peirceth into the deepeſt bottome of their heart, and telleth
them, that they haue to doe with the Lord, then they are touched with ſorrow and begin to feare, and to come to the knowledge and feeling of that, whereof before they were ignorant. Ioh. 16.8. For he reproueth the world of ſinne: that is, the ſpirit of God by the word awaketh our conſciences, that thoſe ſinnes which before were hid, ſhould be made manifeſt. It was a good while before Dauid openly confeſſed his cruell ſinnes to Nathan, or to God, neither did he find comfort of conſcience vntill he had thus confeſſed, 2. Sam. 12. Ioſephs brethren were thirteene yeares, and neuer remembred their ſinne, vntill after ſuch time as the Lord laide it out before them, Gen. 42.21. The woman of Samaria was pleaſant, and ieſted with our Sauiour Chriſt, vntill her ſinnes were opened, and then ſhe beganne to anſwere with more reuerence: for vntill ſhe was willed to call her huſband, ſhe thought all was ſafe; but after ſhe was told ſhe had played the Adultres, ſhe acknowledged him that he was a prophet. The Iewes cared not for the Apoſtles, nor made any conſcience of their ſinnes; but after they had heard Peter
preaching againſt their ſinnes, then they left off mocking, & were pricked in their hearts, Act. 2.37. Paul, 1. Cor. 14.24.25. ſaith, If all doe propheſie, and there come in one that beleeueth not, or one vnlearned, he is rebuked of all men, and is iudged of all men, and ſo are the ſecrets of the heart made manifeſt, and ſo will he fall downe on his face, and worſhip God, and ſay plainely, that God is in you in deed; where he ſheweth, that the word of God citeth and ſommoneth our conſciences before the tribunall of God, and woundeth vs with a liuely feeling of Gods iudgements and ſenſe of our ſinnes.
Becauſe it is a ſupernaturall worke, we muſt intreate the Lord according to his promiſe, Zach. 12.10. to put his ſpirit into vs, and thereby to mollifie our ſtony hearts, as he hath couenanted, Ezech. 36.26. Otherwiſe we may toile out our ſelues in vaine, and after a long and tedious ſtrife, be as farre, nay further from a tender and ſorrowful heart then we were at the beginning. The Apoſtle, Iam. 4. requireth vs to draw neare vnto God, (to witte, by the miniſterie of the word, by
partaking of the holy Sacraments, and by faithfull and feruent praier,) and then he ſaith that God will draw neare vnto vs, namely in his mercie and goodnes, and in all the fruits and effects thereof. Now ver. 9. marke what the Apoſtle addeth: Afflict your ſelues; ſorrow and weepe, &c. The griefe ſignifieth that heauines which is ioyned with a certaine ſhamefaſtneſſe, as appeareth in the countenance: And if we thus begin to caſt downe our ſelues before the Lord, he will aſſuredly raiſe vs vp, ver. 10.
We muſt aggrauate our ſinnes, by calling to our minds our many and great offences againſt his Maieſtie, and by laying before our eyes in as particular manner as we can, our corruptions both originall and actuall, before, and ſince our callings: here conſider how grieuous they haue beene, many of them being committed againſt our knowledge and conſciences, yea againſt thoſe promiſes and couenants that we haue made vnto the Lord, for the reſiſting and forſaking of them. Further, we are to thinke with our ſelues of how long continuance they haue beene, how offenſiue, how pernitious and infectious
to others: how many we haue poyſoned by them, of whoſe recouery we are altogether vncertaine, ſome of them (for ought we know to the contrarie) being alreadie in torments in hell fire, for the ſinnes whereinto we haue drawne them: and others (perchance) likely enough to goe the ſame way after them, if the Lord doe not in mercie preuent them by his grace. Theſe and the like meditations, will cauſe our hearts (if they be not paſt ſenſe and feeling) ſomewhat to relent.
Thus Nehemiah aggrauateth their ſins that liued in his time, Neh. 6.7. &c. And ſo did Dauid his owne corruptions, endeauouring in many words to make them odious in his owne eyes, Pſal. 51.5. acknowledging that he was conceiued in ſinne, (which was the fountaine of all) and brought forth in iniquitie: that God required truth in the inward parts, ver. 9. but he had beene hypocriticall, and falſe-hearted: that God had taught him wiſedome in the ſecret of his heart, but he had put that out of his conſideration, and caſt it behind his backe, when it ſhould haue reſtrained him from all thoſe ill courſes that he tooke. Thus holy Dauid
labours to ſet out the haniouſnes of his offenſes, that his owne ſoule might abhorre them, and all the world might ſee his vtter deteſtation of them.
We muſt not onely with patience endure, but with earneſtnes entertaine the admonitions, and reproofes of thoſe which haue beene and are acquainted with our behauiour. For we are ſo full of ſelfe loue, that others may eaſily diſcerne more euill in vs, then we can eſpie in our ſelues: and thoſe of all other are the beſt and moſt faithfull freinds, that will mercifully and wiſely (though ſharply and roundly) tell vs of our faults: as Nathan dealt with Dauid, when his heart had bin withdrawne by lying in ſinnes, vnrepented of, 2. Sam. 12. which priuate admonition of his (as we may obſerue) was then a more effectuall meanes for his rowzing out of that dead ſlumber, then the publike ordinances of God: which is not ſpoken, as if this priuate dealing were to be preferred before Gods publike ordinances, but that we may haue each of them in due eſtimation.
When we by our owne ſearching and examination, and by the plaine and faithfull
admonitions of others, haue found out our manifold corruptions and ſinnes; then in the next place let vs inwardly and ſeriouſly meditate vpon the infinit mercy of God, in giuing vs his Sonne, and alſo conſider the incomparable loue of the Sonne, in ſubmitting himſelfe to become a ranſome for vs, 1. Ioh. 4.10. Rom. 5.8. when as we neuer intreated or deſired it on our part; nay euen then when wee were children of wrath, Epheſ. 2.3. and his mortall enemies, Rom. 5.10. This was the thing that cauſed the Iewes (Zach. 12.10.) ſo to mourne and lament, becauſe they conſidered what Chriſt had ſuffered in their behalfe. And this ſhould breake and bruiſe our hearts (as it did others) that we wounded and pearced Chriſt our Sauiour by our tranſgreſſions. For the chaſtiſment of our peace was vpon him, and by his ſtripes we were healed, Iſa. 53.5. Looke as the blood followed the nailes, that were ſtricken through the bleſſed hands and feet of Chriſt; ſo ſhould the meditation of the croſſe and paſſion of our Redeemer, be as it were nailes and ſpeares to peirce vs, that our hearts might bleed for our ſinnes: and we
are not to think more hardly of the Iewes for crucifying him, then of our ſelues, becauſe our ſinnes alſo crucified him. For the loſſe of a little worldly pelfe, how are we greeued? but ſeeing our tranſgreſſions are the weapons whereby the Sonne of God was crucified, let vs learne to bee greeued for them aboue all things. Thus then the meditations of the manifold ſufferings of Chriſt, ſhould cauſe our hearts to be diſſolued into teares.
We muſt (as oft as fit occaſion is offered) goe vnto the houſe o mourning, where we may be put in mind of our woful eſtate, by reaſon of our wicked nature, and ſinfull cariage in violating the Lords holy commandements. And this is commended as the part of a godly wiſe man, Eccles. 7.6. where it is ſaid, The heart of wiſemen is in the houſe of mourning, but the heart of fools is in the houſe of mirth. And the reaſon why this is a part of wiſedome is rendred, ver. 4. It is better to go into the houſe of mourning, then to the houſe of feaſting; becauſe this is the end of all men, and the liuing ſhall lay it to his heart.
And if others chaſtiſments ſhould affect
vs, much more ſhould Gods correcting hand moue vs; and when he ſmiteth vs, we ſhould ioyne with him and take his part, and rend our owne hearts, Ioel. 2.13. and then if Gods ſtroaks on others, or on our ſelues, doe make vs greeue for our wickedneſſe, happie are we: for ſo ſaith Dauid, Pſal. 94.12. bleſſed is the man, O Lord, whom thou chaſtiſeſt, and teacheſt in thy law: and our bleſſed Sauiour alſo ſaith, Matth. 5.4. bleſſed are thoſe that mourne, &c. Therefore when we find our ſelues enclined to heauines, in reſpect of any outward rodde that lieth on vs, or on our friends, let vs take hold of the occaſion, and turne the courſe of our griefe an other way: which if we can performe, ſo making our ſinnes our greateſt ſorrow, Chriſt Ieſus ſhalbe our greateſt ioy, and we being mourners in Sion, ſhalbe comforted in due ſeaſon, Matth. 11.28. our iniquities ſhalbe couered, and not imputed, Pſal. 32.1. ſcattered as a miſt, taken a way as a cloud, Iſa. 44.22. and we receiued into euerlaſting happines.
Secondly, the combate betweene the fleſh and the ſpirit.
The ſecond token which is in regard
of ſinne preſent, is the combate betweene the fleſh and the ſpirit, proper to them which are regenerate, who are partly fleſh, and partly ſpirit. For the better conceiuing of this point, foure things muſt be handled.
Firſt, the parties here by whome the combate is made, are the fleſh and the ſpirit. The fleſh ſignifieth the corruption of the whole nature of man, Rom. 8.3. Col. 2.11. here called the ſinnefull bodie of the fleſh: Rom. 7.18. I know that in me, that is, in my fleſh, dwelleth no good thing: Gal. 5.19. the works of the fleſh are manifeſt; as adulterie, &c. Here we muſt make a diſtinction of three things: 1. mans nature: 2. the faculties of nature: 3. the corruption of both: which corruption hath two parts, 1. the loſſe of the image of God: 2. a proneſſe to all wickedneſſe. So that we may truly ſay, that the nature and the powers of the ſoule of man are corrupted; & this is called the old man, Eph. 4.22. and the bodie of ſinne, Rom. 6.6. As poiſon put into a cuppe of wine doth make it deadly, diſperſing it ſelfe into the ſame; in like manner originall ſinne and concupiſcence (which is by
the firſt ſinne of Adam, is ſpread ouer his poſteritie) doth poiſon his whole nature, ſo that no ſound part is found in him, from the crowne of the head to the ſole of his foote. Iſa. 1.6.
In this corrupt fleſh are two things: Affections, and Luſts, Gal. 5.24.
Firſt, by affections, vnderſtand inordinate affections, which ſhew themſelues, and beare ſway in carnall men; as anger in Caine, Gen. 4.5. loue of pleaſure more then of God in the laſt times, 2. Tim. 3.3. immoderate ſorrow in Ahab, when he could not obtaine Naboths vinyard, 1. King. 21.4.
Secondly, luſts are inordinate and inſatiable deſires after the things of this world; as riches, honours, and pleaſures, &c. of this ſort are couetouſnes, pride, gluttonie, the luſt of the fleſh, &c.
By this we ſee what a carnall man is, namely one that is carried a way with ſom inordinate affection, or ſome inordinate luſt. Herod did many things at the motion of Iohn Baptiſt, yet was he a carnall man: for he was poſſeſſed with an inordinate loue of his brothers wife, Mar. 6.20. Iudas a diſciple of Chriſt, yet he a carnall
man, caried a way with the inordinate deſire of mony, Ioh. 12.6.
The ſpirit is the gift of regeneration, loſt by Adam, reſtored by Chriſt. The ſpirit I tearme a gift; and this gift is tearmed by the name of the ſpirit, becauſe the ſpirit worketh it immediatly in vs, comming to doe ſo from the Father and the Son. Againe, I ſay it is a gift of regeneration, to make diſtinction between it and ciuill vertue. For there is a gift of regeneration which mortifies corruption, and a gift of nature which ſerues onely to keepe in corruption; of this ſecond kind are all ciuill vertues in naturall and heathen men, and not the firſt. Ioſephs chaſtitie is a part of regeneration, and proceeds from the ſpirit here mentioned: but the chaſtity of Scipio is not ſo, proceeding onely from nature, and the generall prouidence of God, and not from the ſpirit of ſanctification.
More plainely, the ſpirit is a diuine nature, quality, or conditiō, 2. Pet. 1.4. wherby we are made conformable to Chriſt in righteouſnes and holines. And this ſpirit hath certaine properties.
Firſt, that it is a rich & liberall grace of
God: for it containes in it the ſeed of all vertues, and all neceſſarie graces of God, becauſe it comes in the name of originall ſinne, which containes in it the ſeeds of all vices and ſinnes.
The ſecond, is the largnes of it: for this ſpirit is in all the powers of them that are regenerate, that is, in the minde, conſcience, will, affections, and in the ſenſuall appetite: 1. Theſ. 5.23. the very God of peace ſanctifie you throughout, &c. therfore he that is ſanctified in one part, may in time be ſanctified in all.
The third, is ſincerity; for the grace of God is without falſe-hood or guile, Pſal. 32.1. Hence ariſeth the difference betweene the godly man, and the hypocrite; betweene the works of nature, and the workes of grace. There are men that in diſtreſſe, deſire the aſſiſtance and fauour of God, and they do it without the ſpirit of God; for they doe it deceitfully, deſiring Gods fauour, not for it ſelfe; but in reſpect of ſome euill from which they would be deliuered: as the mariners, Ion. 1.5. and Pharaoh, Exod. 9 28. Againe, there are men which mourne for their ſinnes without the ſpirit of God: for there
is much falſehood in their mourning; becauſe they mourne for ſinne, onely in reſpect of the puniſhment thereof. Laſtly, there are that pretend a loue to God, and yet want the ſpirit; for they loue God onely in reſpect of his benefits; as Saul loued God for a kingdome: ſuch loue is mercenarie, and a worke of nature: whereas the loue which is from the ſpirit, makes vs loue God for himſelfe, and for his honour.
The fourth, is excellencie: for the ſpirit of grace in Chriſtians is more excellent then the grace of creatiō in two reſpects. 1. In reſpect of the beginning thereof: for the ſpirit is from Chriſt the ſecond Adam both God and man; the grace of creation ſhould haue bin convayed vnto vs from the firſt Adam, but a meere man, if he had ſtood. 2. In reſpect of conſtancie: for God gaue the will to Adam to perſeuere if he would: he giueth further to beleeuers, both the will to perſeuere, and the deed.
The fift, is liuelines, whereby the ſpirit is effectuall in operation; Iob. 32.18.19. Elihu ſaith, that the ſpirit compelled him, and was in him as a veſſell of new wine, which muſt haue a vent. Now for
the operation of the ſpirit, three things are to be knowne.
Firſt, that the ſpirit workes in and by the word of God; which therefore is called the miniſterie of the ſpirit, 2. Cor. 3.6.
Secondly, that the ſpirit worketh by certaine degrees: The firſt degree, and the very firſt beginning of his diuine operation, is to illuminate our minds, and make vs feele what great neede we haue of Chriſt, and to deſire to be reconciled and turned vnto God: this is the firſt motion of the ſpirit in vs, and they which want this, haue nothing as yet of the ſpirituall graces of God in them.
Thirdly, that the whole worke of the ſpirit may bee reduced to three actions. The firſt is, to caſt downe euery thing in vs, that exalts it ſelfe againſt God, 2. Cor. 10.5. and namely to beate downe erronious reaſon, and rebellious affection; and to put a man out of heart with his chiefe delights, and with his owne ſelfe. The ſecond, is to kindle in our hearts a care and deſire of reconciliation with God in Chriſt: hence the ſpirit is called the ſpirit of grace and ſupplication, Zach. 12.10. The third, is to write the Lawe in our
hearts, Ier. 31.33. and that is done by putting a newe light of knowledge into the minde, and new inclinations into the will and affections.
Secondly, the meanes whereby this combate is made, is a twofold concupiſcence; as Gal. 5.17. the fleſh luſteth againſt the ſpirit, &c. Firſt, the luſt of the fleſh ſheweth it ſelfe in two Actions: firſt, to defile and repreſſe the good motions of the ſpirit; in which reſpect Paul ſaith, Rom. 7.21. When I would doe good, euil is preſent: v. 23. The law of my fleſh rebells againſt the law of my minde: hereupon the fleſh is fitly reſembled by the diſeaſe called the Mare, in which men in their ſlumber thinke they feele a thing as heauy as a mountaine lying on their breaſts, which they can no way remooue. Secondly, to bring forth and to fill the mind with wicked cogitations, and rebellious inclinations: Matth. 15.19. Out of the heart commeth euill thoughts, murders, adulteries, &c. Cap. 12.34.35. How can you ſpeake good things, when ye are euill? &c. In this reſpect concupiſcence is ſaid to tempt, intice, and drawe away the minde of man, Iam. 1.14. Secondly, the
luſt of the ſpirit hath two actions: firſt, to curbe and reſtraine the fleſh. Thus S. Iohn ſaith, That the ſeed of grace keeps the regenerate that they cannot ſinne, 1. Ioh. 3.9. Secondly, to ingender inclinations agreeable to the will of God. Thus Dauid ſaith, that his reynes did teach him in the night ſeaſon, Pſal. 16.7. and the Prophet ſaith, Iſa. 30.21. Thine eare ſhall heare a voice behind thee, ſaying, This is the way, walke in it. This voice no doubt is not onely the voice of ſuch as be teachers, but alſo the inward voice of the ſpirit of God in vs. And thus by the concurrance of thoſe contrarie actions in one and the ſame man, is this combate made.
Thirdly, the cauſe which maketh this combate, is the contrarietie of the fleſh and the ſpirit: and the contrariety is verie great, for the ſpirit is the gift of righteouſneſſe: and the fleſh ſtandeth in a double oppoſition to it: 1. In a want of righteouſneſſe: 2. In a proneneſſe to all vnrighteouſneſſe; that is to ſay, not in a ſingle, but a double priuation or want of the grace or gift of God.
Queſt. It may be demanded how theſe twaine (beeing but qualities) can fight
together?
Anſw. The fleſh and the ſpirit are in the whole man regenerate, and all the powers of the foule of man; fire and water are ſaid to be in compound bodies; light and darkeneſſe are in the aire at the dawning of the day; In a veſſell of lukewarme water, heate and cold are in it; we cannot ſay that the water is in one part hot, and in an other cold; but the whole quantitie of water is hot in part, and cold in part: euen ſo the man regenerate, is not in one part fleſh, and in an other part ſpirit; but the whole mind is partly fleſh, and partly ſpirit, and ſo are the will and affections throughout, partly ſpirituall and partly carnall. Now vpon this it commeth to paſſe, that the powers of the ſoule are carried and diſpoſed diuers wayes, and hereupon followes the combate.
Fourthly, this combate ſhewes it ſelfe in al the actions of men regenerate, which Paul ſignifies, Rom. 4.19. I doe not the things I would. For example, in prayer ſometimes we feele feruent deſires, and ſometimes againe deadneſſe of ſpirit; ſometimes faith, ſometimes doubting.
This combate as it is in all the actions
of the godly, ſo eſpecially in good actions: thus much Paul teacheth, Rom. 7.21. When I would doe good, euill is preſent with me: v. 19. for I do not the thing which I would, but the euill which I would not, that doe I. This combate of the fleſh and the ſpirit, is when the minde is carried againſt it ſelfe, and the affections againſt themſelues, by reaſon that they are partly ſpirituall, and partly carnall; becauſe our regeneration is in part, therefore it is oppoſed by the contrarie corruption, which we haue by nature; ſo that what the ſpirit loueth, the fleſh hateth; what the ſpirit imbraceth, the fleſh abhorreth; what the ſpirit would haue vs to doe, the fleſh would haue vs to leaue vndone; whatſoeuer the ſpirit is delighted, with that the fleſh is vexed and diſpleaſed. Sathan doth not fight againſt the fleſh, nor the fleſh againſt Sathan, nor either of them againſt themſelues: for ſo their kingdome being diuided, could not poſſibly ſtand, Matth. 12.25.26. And therefore it muſt needes bee ſome other force, which cauſeth this oppoſition, which can proceed from nothing els, but from this ſpirituall fight.
Conſider therefore the contrarie affections and actions, which plainely ſhew themſelues in this battell: for we find our faith aſſaulted with doubting, and infidelitie, and theſe alſo againe beaten backe. after they haue gotten ſome ground, and ſubdued with the ſpirit of faith: we diſcerne alſo our affiance in God, ſhewed by ſhaken with diffidence and diſtruſt, and afterwards this diſtruſt vanquiſhed againe by affiance, ſo as after we haue vttered through the violence of temptation diffident and impacient ſpeeches, yet at length we grow to Iobs reſolution, Iob. 13.15. Loe, though he ſlay me, yet will I truſt in him. We may alſo diſcerne our zeale, ſometime ſo hot in Gods ſeruice, that it expelleth coldnes and the fruite thereof, dullnes and drowzines of ſpirit, and ſometimes by them it is cooled, and in outward appearance quenched. The like may be ſaid of all other fruits of the fleſh and the ſpirit. This conflict Chriſt noted in Peter, Ioh. 21.18. when thou waſt young, thou girdeſt thy ſelfe, and walkeſt whether thou wouldeſt; but when thou ſhalt be old, thou ſhalt ſtretch forth thine hands, and another ſhall gird
thee, and lead thee whether thou wouldeſt not. Out of doubt Peter was lead to death willingly in the ſpirit, but in the fleſh againſt his wll; he would and he would not dye: The ſpirit was willing, but the fleſh would not, for death was neuer welcome to the fleſh.
In one and the ſelfe ſame man conuerted to God ſo long as he liueth here, ther is the old and the new man; the ſpirit is the new man, he to be put on, this to be put off, Eph. 4.22.24. betweene theſe two there can be no peace; what peace ſaith Iehu, 2. King. 9.22. ſo here what peace? becauſe their wills are diuerſe, their deſires and endeauours diuerſe, and their purpoſe diuerſe.
Here wee may inſert two great conflicts, 1. betweene faith and reaſon. 2. betweene hope and deſpaire.
Firſt, this combate betweene faith and reaſon, is touching the doctrine of the Church; faith ſtayeth it ſelfe vpon Gods word, but reaſon vpon the wiſedome of the world; faith beleeueth Gods promiſes, reaſon reſpects the order of nature; faith depends vpon Gods power, reaſon regardeth the ſtrength of nature: Exod.
14.11. Haſt thou brought vs to die in the wilderneſſe, ſaith reaſon: ver. 13. feare ye not, ſtand ſtill, and behold the ſaluation of the Lord, ſaith faith: Numb. 11.21.22. Sixe hundred thouſand men are there of the people among whom I am, and thou ſaieſt I will giue them fleſh that they may eat a moneth long, ſhall the ſheep and the beeues be ſlaine for them to find them, &c. ſaith reaſon: ver. 23. is the Lords hand ſhortened, ſaith faith: 2. Kin. 7.3. Though the Lord would make windowes in heauen, could this thing come to paſſe, ſaith reaſon: behold thou ſhalt ſee it with thine eyes, ſaith faith. The like places to this effect be theſe, Heſt. 4.11.13.14. Dan. 3.14.1. Cor. 1.13.24.
Secondly, this combate betweene hope and deſpaire is moſt gricuous, in the which the ſtrife is for the crowne of happines after this life: For the obtaining whereof hope waiteth, but deſpaire fainteth vtterly. In this conflict, faith and the ſpirit ioyne their aſſiſtance with hope, but the fleſh and the conſcience takes part with deſpaire. For as deſpaire by the perſwaſion of the fleſh and conſcience, obiecteth againſt hope, the greatnes, multitude,
and filthines of our ſinnes, ſo hope by the counſell and aduiſe of the ſpirit and faith obiecteth vnto deſpaire the greatnes and multitude of Gods mercies, and the price of Chriſts ſacrifice, whereby we are purged from the filthines of our ſinnes, and ſanctified by the ſpirit: Pſal. 42.11. why art thou caſt downe my ſoule, and why art thou diſquieted within me? waite on God. Rom. 7.24.25. O wretched man that I am, who ſhall deliuer me from the body of this death? I thanke God through Ieſus Chriſt, &c. To this effect are theſe teſtimonies, Pſal. 77.7.8.9.10. Pſal. 130.3.4. Ioh. 2.4.7. Now whence doth all this oppoſition and contrariety proceede? ſhal I ſay from the fleſh? nay it is againſt all reaſon: for as Saint Iames diſputeth, Iam. 3.11. doth a fountaine ſend forth at one place ſweet water and bitter; or rather as Chriſt Ieſus reaſoneth, Matth. 7.16. doe men gather grapes of thornes, or figges of thiſtles? ſo may I demaund, can the fleſh in the which (as Saint Paul affirmeth, Rom. 7.8.) dwelleth no good thing, bring forth the fruits of the ſpirit, which are quite contrarie to the nature thereof?
namely, ſorrow for ſinne, hatred of it ſelfe and the corruptions thereof, and an earneſt deſire of ſanctification? it is impoſſible.
So long as we are deſtitute of the ſpirit, and a liuely faith, we are wholly ouerſwaied with the fleſh; and Sathan like a mighty Tyrant holdeth vs captiue peaceably, and without any reſiſtance.
There is a combate I confeſſe in the naturall man, but it is betweene the naturall conſcience and the rebellious affections, which is incident to all men, that haue in them any conſcience or light of reaſon; but this is the checke of conſcience which all men find in themſelues both good and badde, ſo oft as they offend God: But this combate whereof we ſpeake, is a fighting and a ſtriuing of the mind, will, and affections with themſelues, whereby ſo far forth as they are renewed, they cary the man one way, and as they ſtill remaine uncorrupt, they cary him flatte contrarie.
So then the perſons in whō this combate is to be found are the beleeuers, and they onely. Hieron. Statim vt oues, &c. As ſoone as euer the deuill ſhall ſee his
ſheep to be willing to forſake his flocke, he is angry and rageth, eſteeming that he hath loſt whatſoeuer Chriſt hath gained. Greg. Mag. Hoſtes noſter, &c. Our enemie by how much the more he ſeeth we rebell againſt him, by ſo much the more he ſtirreth to preuaile: for he neglecteth whom he quietly poſſeſſeth: Luk. 22.31. Simon, Simon, Sathan hath deſired to winnow you as wheate: Apoc. 12.17. The dragon was wrath with the woman, and went and made warre with the remnant of her ſeed which keept the commaundements of God. The blind man, (Ioh. 9.) ſo long as he continued in his blindnes, was neuer called in queſtion, but ſo ſoone as his eyes were opened, not onely himſelfe, but alſo his parents were preſently conuented: The Pirates while they know the ſhippe to bee emptie, let it quietly paſſe, but when it returneth loaden with rich marchandiſe, their manner is to aſſault it with violence. So ſaith Chryſoſt: in Gen. homil: 31. while men are void of vertue, the deuil letteth not their voyage; but when grace is giuen once, then he ſtriueth to robbe vs of that grace.
The Apoſtle in the firſt three chapters
of the Epiſtle to the Epheſians, ſheweth the miſterie of our ſaluation, and the cauſes thereof, for the confirmation of our faith. And in the next three chapters, he ſets downe diuers duties, both generally belonging to all Chriſtians, and alſo particulary appertaining to men of ſundrie conditions, that hee might mooue them to repentance: But in the next place cap. 6.10.11. he doth giue warning of the approach of mighty enemies, willing vs to arme our ſelues in our owne defence: where further obſerue, that Paul enrolleth himſelfe in the number of Chriſtian ſoldiers: Therefore it hence followeth, that when we haue receiued the ſpirit of God, and haue faith wrought in our hearts, and endeauour to ſerue the Lord in a Chriſtian life, then beginneth a fierce battell, which neuer endeth till by death our ſpirituall enemies get a finall ouerthrowe.
Now though this fight be exceeding ſharp, and moſt troubleſome to the poore Chriſtian, yet he may thereby gather vnto himſelfe a certaine aſſurance, that he is endued with the ſpirit of God, and a liuely faith: for when he diſcerneth that hee
is aſſaulted with Sathan and his own corrupt fleſh, he may bee aſſured that Sathan is diſeaſed of his quiet poſſeſſion, by a ſuperiour power, which is no other but the power of Gods ſpirit.
Secondly, by his aſſaulting, it manifeſtly appeareth, that hee findeth ſome reſiſtance, ſo that hee cannot peaceably re-enter.
Thirdly, that howſoeuer our faith ſeemeth vnto vs neuer ſo weake, yet it is ſo ſtrengthened continually by vertue of Gods ſpirit, that Sathan and all the power of hell, cannot preuaile againſt it, Matth. 16.18. and 2. Cor. 12.9. Chriſt ſaith, My power is made perfect through weaknes; for otherwiſe how ſhould ſuch weaknes, withſtand ſuch might?
Laſtly, beeing aſſured that it is the ſpirit of God which aſſiſteth and enableth vs to withſtand Sathan, we may alſo bee aſſured, that in the ende we ſhall obtaine victorie: 1. Ioh. 4.4. Little children, ye are of God, and haue ouercome them: for greater is he that is within you, then hee that is in the world. In vs is Chriſt, in the world is the deuill: Luk. 11.21.22 When the ſtrong man armed keepeth his palace, the
things that he poſſeſſeth are in peace; but when a ſtronger then hee commeth vpon him, and ouercommeth him, hee taketh from him his armour; for as fire when it wraſtleth with the water throwne vpon it, ceaſeth not til it hath ouercome; ſo the reſiſtance of the ſpirit againſt the fleſh, wil not ceaſe til the full victorie be obtained, and Satan himſelfe troden vnder our feet, Rom. 16.20.
Here then is conſolation for Gods children, who feeling the burthen of their ſinnes, and beeing vexed with the continuall aſſaults of their ſpirituall enemies, may comfort themſelues with aſſurance that they are the members of the Church militant, into which none but ſoldiers are intertained; and that now they become to be Gods ſeruants and Saints, when as Sathan oppoſeth himſelfe againſt them.
Here alſo is inſtruction, to teach that who doth not fight, is none of Chriſts ſouldier: thou art not ſeruant of Ieſus Chriſt, becauſe to be his ſeruant is to bee his ſouldier.
Therefore if thou art not skilled in this ſpirituall battel, if thou be not daily exerciſed to reſiſt the deuill, and to reſiſt ſin,
if there be not in thee a daily controlling of thine owne wayes, and checking of thine heart, a reſiſting of thine owne deſires, a ſubduing of thy owne affections, that thou maieſt bring euery thought to the obedience of Chriſt; if all be at peace within thee, and thou find no diuiſion, no contradiction between the fleſh and the ſpirit, betwixt the old man and the newe man, what doeſt thou in the Lords tents? Many there are that ſay they are Chriſts, and take his name in their mouthes, who yet neuer drew ſword, nor gaue ſtroake in Chriſts behalfe, who defie the deuill with their mouths, but wraſtle not againſt his workes; who haue renounced the world, and yet liue in league with the world, and continue deepely entangled in the corruptions therof. They would faine liue with Chriſt in heauen, but yet would liue in themſelues here on earth; they would bee bleſſed in the world to come, but yet would not be croſſed in the pleaſures of this world: but this cannot be, for he that hath called vs to eternall life, hath told vs that we muſt ſtriue, Luk. 13.24. he that hath ſet before vs an incorruptible crowne, hath withall warned vs that wee
muſt fight for it, 2. Cor. 9.25.26. 2. Tim. 2.5.
Thirdly, a care to preuent ſinne.
The third token that reſpects ſinne to come, is a care to preuent it: 1. Cor. 9.27. I beare downe my bodie, and bring it in ſubiection, leaſt by any meanes after that I haue preached vnto others, I my ſelfe be reprooued. This care was in Dauid, Pſal. 39.1. I thought I will take heede to my waies, that I ſin not with my tongue: and Pſal. 119.11. I haue hid thy promiſe in my heart, that I might not ſinne againſt thee. Of this care Ioſeph is a notable patterne, Gen. 39.12. in that he left his garment, and fled from his Miſtreſſe.
This care ſheweth it ſelfe not onely in ordering the outward actions, but euen in the verie thoughts of the heart: for where the Goſpel is, of force it brings euerie thought into captiuitie, 2. Cor. 10.5. and the Apoſtles Rule is to bee followed, Phil. 4.8. Whatſoeuer things are true, &c. if there be any vertue, or if there be any praiſe, thinke on theſe things.
This care muſt bee maintained in the
practiſe of three things, 1. watchfulneſſe: 2. ſobrietie: 3. prayer.
Firſt, of Watchfulneſſe.
Here firſt is required watchfulneſſe: where there is no feare of danger, as in heauen, there needeth no watchfulneſſe, but there we may liue in great ſecuritie; but where there is nothing but ſnares laid, and nets pitched to take vs, where there may bee many enemies gaping after our ruine, there muſt not be careleſneſſe, but circumſpect vigilance: Mat. 26.41. Watch and pray, that you enter not into temptation: Luk. 31.36. Watch therefore and pray continually, that ye may be counted worthy to eſcape all theſe things that ſhal come to paſſe.
As valiant and careful ſoldiers, who are ſtill in danger to be aſſaulted by their enemies, will be verie watchful to preuent dangers, ſo muſt we bee; becauſe beeing aſſured that Sathan knowing his time is but ſhort, will redouble his forces to worke our deſtruction: 1. Pet. 5.8. as a roaring lyon, ſeeking whom hee may deuoure: Apoc. 12.22. Woe to the inhabitants of the earth, and of the ſea; for the
deuill is come downe, which hath great wrath, knowing that his time is but ſhort: Euen as ſouldiers wil moſt fiercely aſſault a towne, when they cannot lie long at the ſiege, either by reaſon of winter drawing on, or the approaching of new forces to releife the towne or raiſe the ſiege.
To bee watchfull is a moſt excellent and Chriſtian dutie: Apoc. 3.2. Be awake, ſaith Chriſt, to the Angel of the Church of Sardi. It is not bodily but ſpirituall, and it is practiſed, when a man hath a circumſpect care in reſpect of the ſaluation of his ſoule. Now this dutie of watchfulneſſe concerneth ſinne, which watchfulneſſe againſt ſinne, ſtandeth in two points.
Firſt, a man muſt daily and continually bethink himſelfe beforehand of all ſinnes and vices, into which he may happily fall. And for the doing of this, he muſt conſider in himſelfe two things: 1. his nature; 2. his calling. Touching his nature, hee muſt conſider, that in him remaines the ſeedes and roote of all ſinne, and therfore that he may fall into any ſinne whatſoeuer. Againe, a man conſidering his nature, ſhall finde himſelfe more enclined to ſome ſinnes then to others; and thoſe hee
muſt ſpecially marke and obſerue.
Touching his calling, a man muſt mark the ſinnes thereof: for ſince the fall of man, euerie calling hath his ſpeciall ſins, whereto men that walke therein are more incident. The Magiſtrate his ſinnes, the Miniſter his, the Lawyer his, the Phyſitian his, and the tradeſman his. And as touching theſe, 1. A man muſt conſider into what vices and abuſes men are moſt ſubiect that walke in that calling wherein he liueth, and ſo ſhall he haue a foreſight of the ſinnes, that he may fall into. Secondly, after this foreſight of ſinne, hee muſt watch in his heart with all diligence, that though it be tempted and aſſaulted, yet it be not tainted with any one ſinne; as the wiſe man councelleth, Prou. 4.21. Keepe thy heart with all diligence, that ſo the fountaine of all thy actions may bee kept holy and pure. The meanes to make vs circumſpect and watchfull be theſe,
Firſt, to imagine that we alwaies ſtand and walke in the preſence of ſome man of great goodnes and authoritie: So Paul, 1. Cor. 11.10. vrgeth the preſence of the Angels.
Secondly, to thinke that this is the laſt
day of our life, and therfore that we do all things no otherwiſe, then if that day or night following we were to ſtand before the tribunall of Chriſt, to render an account of our life.
Thirdly, to know our ſelues to bee alwaies in Gods preſence, as a witneſſe and iudge of our actions: Act. 10.33. we are all, ſaith Cornelius, here in Gods preſence, &c.
Fourthly, to remember what a multitude of enemies ſeeke our confuſion: Epheſ. 12. we wraſtle againſt powers, &c.
To conclude then, conſider with what great care a man beareth any veſſell brim full of any precious liquor or oyle, leaſt it ſhould be ſpilled; conſider alſo with what great care a man goeth ouer any narrow peice of timber, or ſome ruinous bridge, vnder which a verie ſwift and deepe riuer runneth, leaſt he ſhould fall into it and be drowned: conſider alſo what great warineſſe they vſe that goe vpon ropes, leaſt they declining to this hand or that fall downe: with the ſame care and warineſſe ought wee to walke in our thoughts, words, and actions. This care is commended, Deut. 4.9. Take heed to thy ſelfe, and keepe thy ſelfe diligently.
Secondly, Sobrietie.
The proper worke of ſobrietie, is to moderate the minde, and containe it in due compaſſe, both in all the affections of the ſoule, and the actions of life, which it turneth it ſelfe vnto.
This ſobrietie is in things, 1. inward: 2. outward.
Firſt, in the inward gifts of the minde, it teacheth a man, 1. to knowe himſelfe: 2. not to deſpiſe another.
Touching the knowledge of a mans ſelfe: firſt, it teacheth a man to be wiſe vnto ſobrietie, and not to preſume aboue that which is written, Rom. 12.3. The ſecret things belong to God, Deut. 29.29. Be not carefull in the night (ſaith Elihu) how he deſtroies the people out of their place, Iob. 36.20. That is, be not curious in ſeeking the cauſe of Gods iudgements when hee deſtroyeth any. Mary Magdalen is forbidden to touch Chriſt after his reſurrection, Ioh. 20.17. by which we are reſtrained from curioſity. It is a learned ignorance not to know that which God would haue vs be ignorant of, but it is a pernicious cōtempt, not to be willing to know that which God
would teach vs. True wiſedome and modeſtie in the children of God, conſiſteth in opening the eares to learne, when Chriſt openeth his mouth to teach, and in not deſiring to learne that which he is vnwilling to reueale vnto vs. The holy ſcripture is the ſchoole of the holy ghoſt, wherein as there is nothing omitted, that is neceſſarie to ſaluation, ſo is there nothing taught but what is requiſite for vs to know.
Secondly, it teacheth man to containe and content himſelfe within the limits of his owne meaſure of gifts, with thankfulneſſe to acknowledge them, and not to arrogate that which he hath not.
Of this ſobrietie we haue a ſingular preſident in the Apoſtles themſelues, 2. Cor. 10.13.14. we reioyce not in things without our meaſure; nor ſtretch our ſelues beyond our meaſure, nor boaſt of things without our meaſure.
Touching other men, Sobrietie teacheth not to deſpiſe an other, although, he hath receiued not the like meaſure of gifts; it ſwelleth not againſt another, ſeeing it ſelfe hath nothing, but what it hath receiued, 1. Cor. 4.7. It was Ioſhua his
fault to enuie that Eldad and Medad prophecied, Numb. 11.27. &c. And Sauls ſinne to be Dauids enemie, becauſe the Lord was with him, 1. Sam. 18.28.29. but ſobriety hath not an euil eye, becauſe of the gifts which other haue. The churches of Iudea glorified God that Paul which had perſecuted, now preached the Goſpel, Gal. 2.22.23. And the beleeuing Iewes glorified God who had giuen repentance vnto life vnto the Gentiles, Act. 11.18. ſo that then it is the practiſe of ſobrietie, to reioyce with them that reioyce, Rom. 12.15.
Secondly, ſobrietie in outward things is a moderator, as may appeare in things concerning, 1. A mans calling, eſtate, pleaſure, and delights: 2. Things indifferent.
Firſt, it forceth man to abide in his calling, but not as a drudge vnto it. It was Vzzia his pride to paſſe the bonds of his calling, by vſurping the Preiſts office, 2. Chr. 26.16. but Chriſts ſobriety to keepe him to his calling, Luk. 12.14. Pauls rule therefore is to be followed, 1. Cor. 7.20. let euery man abide in the ſame vocation wherein he is called; by which precept,
the Apoſtle meaneth not ſo to tye a man to his vocation, as not at any time to change it: for it were very hard if a merchant might not become a husbandman, nor a Taylor a marchant, &c. This is not then the Apoſtles meaning, but rather to correct that vnaduiſed and raſh deſire, that ſome haue to change their condition of life, hauing no iuſt cauſe to do it.
Secondly, it ſetleth a man in a quiet contentment in his eſtate. Iacob deſired but bread to eate, and clothes to put on, Gen. 28.20. And Paul willeth vs, hauing food and raiment, there with to be content, 1. Tim. 6.8. Salomon praied, Pro. 30.7. to bee fed but with conuenient food for him. There is a man that maketh himſelfe rich that hath nothing, Pro. 13.7. And this is the ſober man, who with Paul, Phil. 4.11.12. hath learned to want, and to a bound, and hath the benefit of contentation in all eſtates. So that if want come, he that was rich can reioyce in being made low, as well as the brother of low degree in that he is exalted, Iam. 9.10. Againe, if a proſperous eſtate befall him, his proſperity puffeth him not vp; but he can vſe the world as not vſing it, 1. Cor.
7.31. And if the Lord keepe Manna ſweete but for the day, he is wel contented, yea heartily thankfull.
Thirdly, it moderateth the pleaſures and delights of this life, wherein a number are become as filthily drunke, as others in beaſtly quaffing. So Salomon in that he ſpeaketh to his heart and biddeth it take pleaſure in pleaſant things, Eccles. 2.1. ſheweth with what great deſire hee gaue himſelfe to pleaſure, like that wretch Luk. 12.19. that ſaid to his ſoule, liue at eaſe, eate and drinke, and take thy paſtime: but this grace ſtill leadeth the heart in wiſedome, that proue it with ioy and bidde it take pleaſure in pleaſing things, it can ſay of laughter, thou art madnes; & to ioy, what doeſt thou? It ſuffereth not a man to powre out his heart vnto pleaſures, more then to God.
Laſtly, in things indifferent, as meate, drinke, apparell, ſleepe, buildings, mariage, &c. it keepeth within compaſſe, it putteth the knife to the throate, Pro. 23.2. it taketh heed leaſt at any time the heart be oppreſſed with ſurfetting and drunkenes, Luk. 31.34. It walketh honeſtly as in the day, not with drunkennes
and gluttonie, Rom. 13.14. Gods children haue beene alwaies in the way of reſtraining: 1. Kin. 19.6. Elias did ſo eate and drinke, as the Angel was ſent to bid him eare more: Timothie abſtained from wine, 1. Tim. 5.23. Daniel durſt not adventure on the Kings fare, but put vp a ſupplication to eate nothing but gruell, Dan. 1.8. we muſt walke ſoberly in all things, that by fulnes of bread (which was the ſinne of Sodome, Ezech. 16.49.) we neither benumme our ſenſes, nor diſable the members of our body from their ſpeciall duties. And thus in the other things we are to moderate our ſelues, and to liue within compaſſe.
Now the practiſe of this vertue is a fruit of our redemption, 1. Pet. 1.13.14. &c. to the which ſeeing the Goſpel calleth vs, how ought we to open our cares and hearts to entertaine this voyce? The ſonnes of Ionadab the ſonne of Rechab obeyed their father when he called them to ſobrietie, they neither dranke wine, nor built houſes, nor planted vinyards, but obeyed their father in theſe ſtreight commandements; and for that the Lord bleſſed them exceedingly. Now the Lord
commeth not with ſuch a ſtrait charge, not ſuch a one as ſtrippes vs from theſe comforts of our liues, but onely reſtoreth the right and comfortable vſe of them vnto vs: and may he not much more ſay vnto vs as he did to the Iewes, Ier. 35.13. ſhould you not here my word alſo? If they obeyed their earthly father, depriuing them of the things themſelues, ought not we much more to obey our heauenly father, who prohibiteth not the things, but onely the abuſe of them? Alas the groſſe and vngratefull abuſe of Gods creatures in our daies, more raigneth then it hath done in former ages. I confeſſe, the Iſraelites, Iſa. 22.13. reuelled and carowzed, ſlaying oxen, killing ſheepe, eating fleſh, and drinking wine, eating and drinking: yea and in the time of the Prophet Amos, cap. 6.4.5.6. they did eat and drinke without all feare of God, or pittie to his afflicted members. Iude v. 12. calleth ſuch rockes in their feaſts of charity; that is, ſuch as behaued themſelues impudently, without reuerence to God or man, like vnreaſonable creatures, giuing themſelues to all ſenſualitie, and ſo were as rockes of offence. But our men of theſe
times, are vnmeaſurably addicted to this vice, ſpending the greateſt part of their time in carouzing, as though they did not drinke to liue, but liued to drinke; or as if from men they were transformed into flies, which liue wholly by ſucking: they drinke not onely for thirſt, but alſo for company; they drawe one another to exceſſiue quaffing by making challenges, who can expreſſe moſt loue to their abſent friends by largeſt drinking. To this purpoſe they vſe all ſorts of ſalt meats, and alſo Tobacco, that by drunkenneſſe they may expell drunkennes. So that this vice which in this land (in my remembrance) durſt not ſhew it face for ſhame, and lurked in ſecret corners, is now growne to impudent boldneſſe, ſo as it dare ſtagger abroad at noon daies in the open ſtreets. It is therefore high time that the Magiſtrates with the word, and the Miniſters with the word, ioyne together to beate downe this ſinne.
Thirdly, Prayer.
Here laſtly is required earneſt Prayer: 1. Pet. 4.7. Be watching in praier: Phil. 4.6. In all things let your requeſts be ſhewed
vnto God in prayer: Matth. 26.41. Watch and pray, ſaith our Sauiour Chriſt. Many are the temptations and ſpirituall inuaſions which in this life doe befall vs, while the enemie of mankind doth often aſſayle vs, by himſelfe and by the world, and by the fleſh that domeſticall foe: now the readieſt help in Gods children againſt theſe enemies, is earneſt and hearty praier, Matth. 17.21. Eph. 6.18. here prayer is made a principall peice of armor againſt our enemies.
Where praier wanteth, the action of ſinne is as ready as the temptation; we may account it as one of our ſinnes, that when inward and outward ſorrowe oftentimes doe lay hold vpon vs, we doe not vſe this remedie; we goe on like vnſenſible men, and franticke ones, beeing moſt ſicke, and yet we vnderſtand it note and if we finde that we need helpe, we coaſt of all require it by prayer; and hee who ſhould firſt be thought of, that is, God the iudge of all, doth come laſt in the reckoning. Daniel the man beloued of God, would not forbeare praier thirty dayes, but vſed to pray euery day, though it had coſt him his life, Dan. 6.10.
Men now are not terrified from praier, but encouraged to pray, yet I am afraid, that many paſſe daies, weeks, & months, and neuer humble themſelues in priuate prayer vnto God: is it then any maruell that many are barren in grace, when as they are barren in prayer? we cannot bee drie in the grace of God, ſo long as wee reſort to Chriſt by praier, who hath the ſeuen vialls of gold, full of ſeuenfold mercies. Therefore let vs aske, ſeeke, and knocke, that we may haue and find mercy to helpe in the time of neede, Matth. 7.7.
To conclude, this care of preuenting ſinne, practiſed in watchfulnes, ſobriety, and praier, is a ſpeciall marke of Gods children: 1. Ioh. 5.18. he that is borne of God, ſinneth not: for the regenerate part ſinneth not, but his corrupt fleſh that is in him.
Secondly, Gods mercies.
The tokens which concerne Gods mercies are eſpecially two: Firſt, ſpirituall hungring after Chriſt: Secondly, a ſpeciall valuing and louing of Chriſt aboue all things.
Firſt, Spirituall hungring after Chriſt.
When a man feeles himſelfe diſtreſſed with the burden of his ſinnes, Pſal. 38.4. or when he apprehends the heauie diſpleaſure of God in his conſcience for them, Pſal. 32.3. then further to feele how he ſtands in neede of Chriſt being vtterly loſt in regard of himſelfe, Luk. 9.10. and withall heartily to deſire, yea to hunger and thirſt after reconciliation with God in the merite of Chriſt, and that aboue all other things in the world, is not onely a beginning of grace, but euen grace it ſelfe, by which we may be aſſured of our adoption and ſaluation. This was in Paul, Rom. 7.24. O wretched man that I am, who ſhall deliuer me from the bodie of this death! Euen as Iacob when as he and his family were pinched with famine, was glad to ſend and to goe into Egypt for food to releeue him and his: ſo will thoſe that are ſpiritually hungrie and thirſtie, be at any paines, and breake through any difficulties, for the ſatisfying and refreſhing of their fainting ſoules.
This deſire of grace (I ſay) is not only
the beginning of grace, for how can we deſire it, till in ſome meaſure it bee wrought in vs; but alſo our deſire of grace, as of faith and repentance, are the graces themſelues which wee deſire of God, who accepteth the wil for the deed, where there is no power or habilitie to doe the deede; and our affections for the actions, according to that wee haue, not according to that we haue not, 2. Cor. 8.12. And therefore if we earneſtly deſire to repent and beleeue, it is accepted in Gods ſight, 2. Cor. 8.12. So then our hungring deſire after grace, is not onely to be made partakers of Gods mercies, and Chriſts merits and righteouſneſſe, (by which we are iuſtified, reconciled to god, and receiue the pardon of our ſinnes) but alſo our deſire is after the meanes and inſtrumentall cauſes, whereby the aſſurance of Gods mercie and Chriſts merits is deriued vnto vs, namely true faith, and after vnfained repentance, and the reſt of the graces of Gods ſanctifying ſpirit. This deſire in the Scriptures is reſembled to hunger and thirſt: Pſal. 42.1. Iſa. 51.1. Pſal. 143.6. Pſal. 63.1. noteth two things vnto vs; Firſt, a ſenſe of our want: and ſecondly,
an appetite or earneſt deſire to be ſatisfied, and haue our want ſupplied. And in theſe ſpirituall things, firſt we feel the want of Gods graces & Chriſts righteouſneſſe, and then we earneſtly deſire, that we may be filled and ſatisfied therewith.
So that to hunger and thirſt after the grace of God and righteouſnes of Chriſt, and to be wearie and heauie laden, Math. 11.28. are much alike, and both are bleſſed of the Lord: for as thoſe that hunger and thirſt after righteouſneſſe are bleſſed, becauſe that they ſhal be ſatisfied, Matth. 5.6. ſo they are bleſſed who are weary & heauy laden with the burden of their ſins: for ſuch Chriſt calleth vnto him, and hath promiſed to eaſe them, that is, to giue vnto them the remiſſion of their ſinnes, and to releaſe them of this burthen, by taking it vpon his owne ſhoulders.
Further, to this earneſt deſire of grace, the Lord hath made the like gracious promiſes, which he hath to thoſe, who do find themſelues plentifully endued with the graces themſelues, Luk. 1.53. And calleth vnto him ſuch as thus hunger and thirſt, promiſing that he wil ſatisfie them,
Ioh. 7.37. Apoc. 21.6. Cap. 22.17.
Laſtly, whoſouer findeth and feeleth this deſire in himſelfe, ioyned with a carefull and continuall vſe of the meanes of ſaluation, whereby his deſire may be ſatisfied, he may aſſure himſelfe that the Lord who hath wrought in him the will to deſire, will alſo in his good time work in him the graces which he ſo earneſtly deſires: Pſal. 145.19. he will fullfill the deſire of them that feare him, &c. And therefore if in the middeſt of our afflictions and greuious temptations, we can cry out with Dauid, Pſal. 38.9. Lord I powred out my whole deſire before thee, we may be aſſured how miſerable ſoeuer we are in out owne ſenſe and feeling, that we are in the ſtate of grace, and ſhal haue our deſires ſatisfied, Phil. 16. yea whoſoeuer hungreth and thirſteth after the grace of God, and righteouſneſſe of Chriſt; whoſoeuer is wearie and heauy laden, that is, whoſoeuer hath a true ſenſe and feeling of his ſinnes, and is vexed and grieued with the burden thereof, and with all his heart deſireth to bee caſed of his load, though he thinke himſelfe in a moſt miſerable eſtate; yet if hee come vnto Chriſt,
and with blind Bartimeus crie out, O Son of Dauid haue mercie on me; I may anſwer him as it was ſaid vnto this blind man, Be of good comfort, for Chriſt calleth thee, Mark. 10.46, 47. and if Chriſt calleth vs, he will giue vs to drinke of the water of life, whereof whoſoeuer drinketh ſhall neuer bee more a thirſt, Ioh. 4.14. but it ſhall be in him a well of water, ſpringing vp vnto euerlaſting life.
When Dauid would perſwade God to bring him againe to the aſſemblie of the Saints, where he might enioy the meanes of comfort and ſaluation, he vſeth this as a forcible argument; Pſal. 42.2. My ſoule thirſteth for God, euen for the liuing God: when ſhall I come and appeare before the preſence of God? Pſal. 48.2. My ſoule longeth, yea and fainteth for the Courts of the Lord. As none are bidden gueſts to feaſt with Chriſt, but ſuch as haue thirſtie ſoules, Iſa. 55.1. ſo euerie one that thirſteth come ye to the waters; Apo. 22.17. Let him that is a thirſt come; ſo none elſe haue any promiſe of ſpeeding well if they ſhould come: for thus goeth the promiſe, Iſa. 43.3. I wil powre waters vpon the thirſtie, and floods vpon the
drie ground: Ioh. 7.37.38. If any man thirſt, let him come vnto me and drinke.
So then if wee once come with a longing heart, that doth as it were gape and enlarge it ſelfe to take in the raine of grace, as the drie ground doth to receiue the ſhowers that fall vpon it; through we be neuer ſo thirſtie, we ſhall be fully ſatisfied: 1. Pet. 2.2. As new borne babes deſire the ſincere milke of the word of God, that you may grow thereby; that is, if you be as ſharp ſet for the food of your ſoules, as little children are for their mothers milke, you ſhall get inward growth of grace thereby, and ſtill increaſe in the inward man, as children do in the outward, and finde a progreſſe in grace as they doe in nature.
Now to the end we may haue this ſpirituall appetite, let vs vſe all good means for the obtaining of it; which are as followeth:
Firſt, for as much as ſinne doth annoy our ſtomake, and kill our appetite, wee muſt put away the practiſe of it, and the allowance of all infirmities both great and ſmall.
This wee are taught, 1. Pet. 2.12.
Wherefore laying aſide all maliciouſnes, and all guile, and diſſimulation, and enuie and euill ſpeaking, as new borne babes, deſire the ſincere milke of the word of God, &c. Whence obſerue, how we are required to put a way a bitter and enuious minde againſt our brethren, a deſſembling heart towards God, and not to ſuffer our euill affections to break forth into euill ſpeeches.
And in the next place, followes a deſire, and an hungry appetite after grace to be embraced of vs: Iſa. 55.1. Come, buy and eate: come I ſay, buy milke and wine, without ſiluer, and without monie. 1. Here are two things ſignified: 1. As in bargaines betwixt man and man, he that buyeth a thing of another, muſt part with ſomething that formerly was his owne; ſo muſt we in this purchaſe of ours. And what is that we muſt part withall? with nothing but our own ſinnes (which will doe vs no good, but infinite hurt if we retaine them ſtill.) To this purpoſe it is ſaid, Matth. 13.44. That the kingdome of heauen is like vnto a Treaſure hidden in the feild, which when a man findeth, hee hideth it, and for ioy thereof departeth,
and ſelleth all that he hath: meaning all that he hath from his owne corrupt nature, and renounceth all his carnall affections: ſo that as the price we paie for any thing is altogether alienated from vs, ſo muſt ſinne be, though neuer ſo much eſteemed and beloued beforetime: And thus are the words to be expounded, Iſa. 55.7. Let the wicked forſake his waies, & the vnrighteous his own imaginations, &c. Many forſake ſome euill wayes, but not their owne; or if they doe leaue their old waies and works, yet they doe not forſake their owne imaginations; but we muſt forſake the one and the other.
Now in the ſecond place, we muſt haue a feruent and ardent deſire after the thing we would buy: for as they that haue great ſtore of meat, and variety of choice wines ſet before them, and haue no appetite; all that prouiſion will doe them no good, but rather vexe and trouble them, ſo if we loath all ſpirituall foode, what will the abundance thereof profit vs? Now when we find in our ſelues this dulnes and deadnes, let vs conclude for a certainty, that we ſtand in neede of phyſicke for the purging of our ſoules: for
ſinne worketh on our hearts, as ill humors do in our ſtomacks, it maketh vs to loath all ſpirituall foode, and all meanes of refreſhing. And take this for an vndoubted truth, which though our mouthes will not confeſſe, yet our hearts muſt needs acknowledge; when we haue no deſire to heare the word preached, or to receiue the ſacraments when it is to be adminiſtred, there is ſome ſinne or other not throughly repented of, which ſo cloyeth the ſoule, that it cannot delight in thoſe holy exerciſes: And as our harts are more purged by godly ſorrowe for ſin, ſo will our hunger and thirſt after righteouſnes and the meanes thereof, be ſtill increaſed in vs.
Secondly, we muſt endeauour to know our miſery, what we are by nature, and by deſert, in regard of our great and greeuous offences: that ſo being poore in ſpirit we may ſigh and cry for grace, whereas thoſe that are proud in ſpirit care not for it.
This courſe was euen taken by thoſe, who laboured to induce and bring offenders to repentance, to ſet before their eies, and to make them ſee the condition
wherein they were.
So Chriſt dealt with the Church of Laodicea, to the end he might make her ſeeke for reconciliation with God; he laboured to make her ſee that ſhe was wretched and miſerable, and blind, and poore, and naked, Apoc. 3.17. This alſo Ephraim ſpeaking of her ſelfe, ſheweth that it was the cauſe of her running to the throne of grace: Ier. 31.19. when I was inſtructed, I repented, that is, when my eyes were open, that I ſaw mine owne condition and eſtate, then I repented. Peter in his firſt Sermon after the aſcention of Chriſt, endeauored to make the Iewes (his Auditors) to ſee their ſinnes in crucifying the Lord of life, and their wretched eſtate for that fact, that he might (as the ſucceſſe was) draw them to repentance, Act. 2.36.
When nothing is more irkeſome vnto vs, nor more feared of vs then ſinne, then nothing is more deſirable with vs, nor more deſired of vs then grace. For as thoſe who are oppreſſed with a heauy burden, deſire aboue al things to be freed from it: and as thoſe that feele greiuous and dangerous diſeaſes and diſtemperatures
in their bodie, deſire nothing more then the helpe of the phyſitian, that ſo their ſicknes may be cured: In like manner thoſe who feele the waight of ſinne preſſing them downe, and are weary and tired in bearing of it, and deſerying the loathſome noiſome corruptions wherewith their ſoules are infected and indangered, will earneſtly deſire to be eaſed of this intollerable burden, and will neuer be at reſt, till they be healed of their ſinnes.
So then, let vs haue recourſe vnto God by earneſt and ſeruent praier, entreating that he will annoynt the blind eyes of our vnderſtanding, with the precious eye-ſalue of his holy ſpirit, Apoc. 3.17.18. that we may know, and well vnderſtand our miſerable condition. For it is Gods ſpirit that detecteth the thoughts of many hearts, Luk. 2.25. Againe, to this ende let vs oftentimes ſet the law as a glaſſe before vs, by which we may ſee our deformities, and examine our liues, as it were by a rule and ſquare. Thus did the holy ones in times paſt attaine vnto the ſight of their woefull condition, and ſo were driuen to ſeeke after Chriſt and his
ſaluation.
Thirdly, we muſt labour to haue a liuely ſenſe and feeling of our ſinnes, and of our miſerable wretched eſtate, in which we are by reaſon of them; yea we muſt be weary in bearing this heauy burden, being moſt greeuous vnto vs: and this is an other meanes to make vs hunger and thirſt after ſaluation, and the meanes therof.
To this end let vs vpon all iuſt occaſions, with good Ioſias, haue our hearts melt within vs, 2. Kin. 21.19. and rend them with true compunction, Ioel. 2.13. and be pricked with the Iewes, Act. 2.37. And all this not ſo much in regard of the puniſhment we haue deſerued, as that by our ſins we haue diſpleaſed our good God: And haue cauſed our Sauiour Chriſt who is the Lord of life, to be put to ſhamefull and painefull death, Zach. 12.10. Chriſt onely calleth ſuch as be we ary and heauie laden with the burden of ſin, Matth. 11.28. and God onely hearkneth vnto thoſe, who from their hearts cry out with Dauid, Pſal. 38.4. That their iniquities are gone ouer their head, and as a waightie burden too heauy for them to
beare; yea the Lord reſpecteth thoſe who are of a broken heart, and contrite ſpirit, Iſa. 66.2. To theſe Chriſt preached the glad tidings of the Goſpel; to theſe he wil giue liberty, and true comfort, Iſa. 61.1. If therefore we be loſt in our ſelues, we ſhalbe found in Chriſt, who comforts none but the abiects, ſeeks none but the loſt, makes wiſe none but fooles, iuſtifies none but ſinners: ſo as vnleſſe we find theſe wantes in our ſelues, the Goſpel was neuer preached to our comfort.
Firſt, ſome there be, that are not weary of their owne righteouſneſſe, but deſire to apply the plaiſter of their owne works to cure the wound.
Secondly, otherſome there bee prophane ſenſuall men that will neuer be weary of the pleaſures of this life; of ſuch S. Paul ſpeaketh, Phil. 3.19. that make their belly their God.
Thirdly, ſome there be that be onely caſt downe with ſom heard exigent in the world: for many be weary of the world, that are not weary of themſelues and of their ſinnes, wiſhing onely to be deliuered from the burden of their diſtreſſe, and not (which Paul) from the body of their
ſinne, Rom. 7.24. Now, none of theſe ſorts can thirſt and hunger for any benefit to their ſoules, to bee giuen them out of the treaſure of Chriſts ſaluation.
Fourthly, and laſtly, wicked and prophane men may ſee their ſinnes (for what can hide them from their eyes being ſo innumerable in multitude, ſo grieuous, and haynous in reſpect of their quantity and quality) but yet they feele not their weight, neither are troubled with them. For it is a paſtime to a foole to do wickedly, Pro. 10.23. Yea, there are ſome ſo delighted with all prophaneſſe, that they draw iniquitie with cordes of vanity, and ſin with cartropes, Iſa. 5.18. And though the iniquitie of ſinners be ſo heauy that the earth cannot beare it, but reeleth to and fro like a drunken man, and is remoued like a tent, Iſa. 24.10. though it make all the creatures groane and trauell inpaine together, Rom. 8.22. yea though it wearieth euen God himſelfe with ſuffering and bearing with it, Iſa. 43.24. yet doe they walke bolt vpright, and with ſtretched out necks, not ſo much as ſtouping vnder the vnſupportable burden, till at laſt it groweth ſo heauie, that it ouerwhelmeth
them, and preſſeth them down to the bottome of hell, as it did Caine, Iudas, and the reſt.
The reaſon hereof is, becauſe they are wholly plunged, yea drowned and dead in their ſinnes: and therfore as thoſe who being diued to the bottome of ſome deep water, doe not feele the waight of that which is all on them, whereas if they were pulled out of the waters they would be ouerwhelmed with the burden of one tunne; ſo thoſe who are deeply plunged into the gulfe of ſinne, doe not feele the waight of this vntollerable burthen, but if once they come out of their ſinnes by vnfained repentance, the waight of ſome few of them would preſſe them downe vnto the gates of hell, if they be not ſupported, and freed from this burthen by Chriſt.
Fourthly, to make a man truly hunger and thirſt after Chriſt, &c. is the knowledge of a mans owne inability, either to free himſelfe from ſinne, or from the puniſhment due vnto it.
Firſt, touching freedome from ſinne: it is farre from our power to free our ſelues of it: Ier. 13.23. Can the Blackemore
change his skinne, or the Leopard his ſpotts? then may you alſo doe good, that are accuſtomed to doe euill: Cap. 4.22. we are wiſe to doe euill, but to doe well we haue no knowledge: we may by the gratious power of Chriſt repreſſe the rage of our corruption, and mortifie our members which are on earth, as fornication, and vncleanes, &c. Col. 3.5. yet the roote and the whole bodie will remaine ſtill in our hearts and ſoules, and will as occaſion is offered, breake forth: This was it that made holy Dauid to pray ſo earneſtly to the Lord, to purge him, Pſal. 51.27. Wherein he acknowledgeth that there is no power in vs to free our ſelues from ſinne, either actuall, or originall, but it is a ſupernaturall, nay and a diuine worke of Chriſt Ieſus, to cleanſe vs from all our ſinnes.
Secondly, touching freedome from the puniſhment of ſinne, man is as weake in this reſpect as in the former: from this conſideration flowed theſe ſpeeches, Act. 2.37. Men and brethren, what ſhall we doe? Act. 16.30. Sirs what muſt I doe to be ſaued? Pſal. 143.2. Dauid beggeth at Gods hands, that he would not enter
into iudgement with him.
So then, ſeeing there is no helpe in our ſelues to be found, neither doe we know what to doe, our eyes muſt be towards Chriſt Ieſus, who is the mightie God and our bleſſed Sauiour, who gaue himſelfe for vs, that he might redeeme vs from all iniquitie.
The waight of one ſinne would preſſe vs downe into hell, but Chriſt is able to beare the burden of our ſinnes, nay he hath already borne them in his body on the tree, that we might be deliuered from them, 1. Pet. 2.14.
To whom therfore ſhould we go in this our ſickneſſe, but to this our heauenly phyſitian? whoſe helpe ſhould we ſeeke for the curing of our wounds, but the helpe of this our bleſſed ſurgeon, who cureth all with the balme of his pretious blood?
For Eſa. 53.8. he was wounded for our tranſgreſſions, he was broken for our iniquities, the chaſtiſement of our peace was vpon him, and with his ſtripes we are healed. There is no ſaluation in any other, neither any other name giuen vnder heauen, whereby we muſt be ſaued, Act. 4.
12. To this Ieſus therefore who is able to do exceeding aboundantly aboue all that we aske or thinke, be praiſe in the church throughout all generations, Eph. 3.20, 21.
Laſtly, there is no one thing that can ſet ſo ſharpe an edge on our affections, and ſtirre vp a more vehement appetite after grace and ſaluation, then to meditate and conſider the excellencie of the ſaluation prepared for vs from before the beginning: which is ſuch as the eye hath not ſeene, nor the eare heard, neither haue entred into the heart of man.
For this ſaluation bringeth with it freedome from all euill, both from the guilt of ſinne, and from the power and puniſhment of ſinne: And withall the enioyment of all bleſſings needfull for body or ſoule, for this life and that which is to come. Now that mens affections and deſires are ſo weake, cold, and dull, it is becauſe they haue not taſted how good the Lords is.
On the otherſide, if we haue neuer ſo exquiſite a ſight and ſenſe of our ſinnes, yet if they ſeeme vnto vs a ſweet burthen which we are content ſtill to beare without any great wearines, nay with pleaſure
and delight, then Chriſt doth not pronounce eaſe to ſuch, Matth. 9.13. herein we reſemble the rich miſer, who though his backe ſhould be almoſt broken with the waight of his owne gold, yet doth he not thinke it any trouble, but rather is well contented, becauſe his burden pleaſeth him: ſo if we feeling that our ſinnes are a maſſie burden, are neuertheleſſe not troubled nor wearie by bearing them, but rather eſteeme this burden ſweete and delightfull we may aſſure our ſelues we are not in the number of thoſe who Chriſt calleth: and therefore nothing remaineth for vs, but a fearefull expectation of wrath and vengeance to be powred out vpon vs in full meaſure.
And thus much may ſuffice to haue bin ſpoken of the meanes of getting a ſpiritituall hunger after Chriſt.
The loue of Chriſt.
The Second is a diuine affection wrought in the hart by the ſpirit of God, whereby a man doth ſo eſteeme and valew, and as it were ſet ſo high a price of Chriſt and his righteouſnes, that he accounts euen the moſt pretious things
that are, to be but as dunge in regard thereof.
This affection was notably in Paul, Phil. 3.8. who did thinke all things but loſſe for the excellent knowledge fake of Chriſt Ieſus, &c. And the ſame we reade to haue beene in Moſes; Heb. 11.24.25. who refuſed to bee called the ſonne of Pharaohs daughter, and choſe rather to ſuffer aduerſitie with the people of God, &c. Chriſt commendeth this affection to all that ſhall in time to come beleeue in him: Luk. 14.26. If any man come to me and hate not his father and mother, wife and children, &c. that is, doth not preferre me before father and mother, &c. he cannot bee my diſciple. Which affection alſo is ſignificantly expreſſed in the parable of the precious pearle, Matth. 13.45. &c. which when a man hath found, he ſelleth all that hee hath to buy it: what faith Chriſt Ieſus to Martha, Luk. 10.41.42. Martha, Martha, thou art cumbred about many things, but this one thing is needefull; Marie hath choſen the good part, which ſhall neuer bee taken away from her: ſo the men of this world are intangled with many things, but this one
thing is needfull aboue all things, Matth. 6.33. ſeeke firſt the kingdome of God and his righteouſnes.
The loue of Gods children to Chriſt is ſo firmely rooted in their hearts, as that it is Cant. 8.6. ſtrong as death, which ouercommeth all things; deepe as the graue, which ſwalloweth all things: yea ſuch as we wil not depart with for any mony; and ſuch and ſo great, as it is true that nothing can ſeparate vs from the loue of God in Chriſt, Rom. 8.38.39. Let vs then ſo loue Chriſt, that it may bee as hot as the flame, that whole floods of waters may not quench it; and ſo ſtrong, that neither terrors in perſecution, nor pleaſures in life, nor the anguiſh of death, may make vs forſake our anchor Chriſt Ieſus; but that we may hold our confidence in a hope ſure and ſtedfaſt, which ſhall at the laſt giue vs entrance into the vaile, whether Chriſt our forerunner is for vs entred in, Heb. 9.20. Now euerie man will ſay of himſelfe, that he is thus affected to Chriſt, and that he more highly eſteems the leaſt droppe of his blood, then all things in the world: when as in truth, ſuch and ſo vehement are their naturall and earthly affections,
and ſo great their greedines to inioy the pleaſures and profits of this life, that the marriage of a wife, or the triall of a yoake of oxen, ſhall eaſily keepe them from Chriſt, Matt. 22.5. Luk. 14.17. And are herein like the Iſraelites, who liked better the onions & fleſh-pots of Egypt, then the bleſſings of God in the land of promiſe. Therefore that no man may deceiue himſelfe, this affecton may bee diſcerned by theſe ſignes.
1. To loue and like a Chriſtian man, becauſe he is a Chriſtian: for he that doth aright eſteeme of Chriſt, doth in like manner eſteeme of the members of Chriſt, to loue them as beeing Chriſts friends, 1. Ioh. 3.14. & ſuch as are his members, becauſe they are ſo; for this commandement haue we of God, that he that loueth God ſhould loue his brother alſo, 1. Ioh. 4.21. he which loueth him which begat, loueth him which is begotten, 1. Ioh. 5.1. And Chriſt ſetteth downe a plentifull reward for a cup of cold water giuen to a diſtreſſed brother, Matth. 10.41.42. Cap. 25.34. now who theſe brethren bee, Chriſt ſheweth to be ſuch, as doe the will of his father, Matth. 12.50. ſo as it is not the affinitie
in the fleſh, but the bond of the ſpirit that muſt vnite vs. If we loue good men becauſe they are ſo, it is a good ſigne wee doe much more loue God who is goodnes it ſelfe: as if the father loue the ſchoolemaſter for the ſonnes ſake, it is a ſigne he loueth his ſonne much more: 1. Ioh. 3.10. He that loueth not his brother is not of God; therefore he that loueth his brother is of God, 1, Ioh. 3.18. Here is a double loue; the one idle, which conſiſteth onely in word, and is proper to hypocrites and flatterers: the other is actiue, which ſheweth it ſelfe in the affection, and the worke, and is proper to the godly. Therefore the perfecteſt loue conſiſteth in the affection of the heart, purified by faith, in the teſtification of the tongue, and in the performance of the worke. And ver. 19. there bee ſet downe two benefits of loue; one, that thereby we know that we are of the truth, that is, that we are no counterfeit Chriſtians: the other, that herehence we ſhall perſwade our hearts, that is, ſhall make our hearts ſecure of our adoption by faith.
Therefore to conclude, 1. Ioh. 4.7. Beloued, let vs loue one another, for loue commeth
of God, and euery one that loueth is borne of God, and knoweth God.
Now the vndoubted ſignes of Chriſtian charitie are two. Firſt, giuing to thoſe that want. Secondly, forgiuing thoſe that offend.
1. Firſt, it is the propertie of loue to be bountifull; 1. Cor. 13.4. as to all, ſo eſpecially to thoſe that are of the houſhold of faith, Gal. 6.10. On the other ſide, hee that hath this worldly goods, 1. Ioh. 3.17 and ſeeth his brother haue need, & ſhutteth vp his compaſſion from him, how dwelleth the loue of God in him? and conſequently the loue of his brethren; which is but a ſtreame iſſuing from this fountaine.
To doe good, and to diſtribute is a ſacrifice wherewith God is well pleaſed: Heb. 13.16. and the high way and beaten path to heauen: 1. Tim. 6.18.19. for they that do good, and be rich in good works, and are readie to diſtribute and communicate, doe lay vp in ſtore for themſelues a good foundation againſt the time to come, that they may obtaine euerlaſting life.
The Apoſtle alſo would this way trie
and make experience of the naturalneſſe of the loue of the Corinths in their bountie and liberalitie towards the Saints in want, 2. Cor. 8.8.
2. Secondly, it is the propertie alſo of true loue to forgiue, that is, when we are readie for Gods ſake, and in obedience to his commandement, to remit and pardon thoſe iniuries which are offred vs; for loue is not prouoked to anger, 1. Cor. 13. much leſſe therefore to reuenge. 1. Cor. 13.7. Loue ſuffereth all things, it endureth all things; nay it doth not onely not render euill for euill, but it ouercommeth euill with goodneſſe, Rom. 12.19.21. leauing the reuenge vnto God, and to his deputies & vicegerents, the Magiſtrates, as we ſee in the examples of Chriſt, Luk. 23.34. and of Steuen, Act. 7.60. who praied for their perſecutors; whoſe example we are to imitate, as Paul exhorteth, Rom. 12.14. Bleſſe I ſay, and curſe not.
Naturally we are wolues, lyons, leopards, &c. Iſa. 11.6.7.8. like bruite beaſts willing to offer all iniuries, but impatient to ſuffer any, as the Prouerb goeth, wee will doe no right, nor ſuffer no wrong; and therefore when our ſauage crueltie is
turned into charitie, and wee become as meeke and harmeleſſe as the lambe, calfe, or little child, it is a manifeſt ſigne, that wee are borne anew, and quickened by Gods ſpirit, and are elected vnto ſaluation.
So alſo hereby wee are aſſured of the forgiueneſſe of our ſinnes, when we finde our ſelues readie and willing to forgiue our neighbours, Matth. 6.12. For this facilitie and kindneſſe wherewith we are mooued to pardon thoſe that haue hurt vs in word or deede, is an argument that we are the ſonnes of God. For whereas by nature we are violently caried with deſire of reuenge, it commeth to paſſe we neuer doe forgiue iniuries receiued, except Gods ſpirit doe correct the corruptions of our nature, extinguiſh in vs the heate of reuenge, and kindle in vs the feruent heate of charitie: and in whome this is done, it is certaine they are guided by the ſpirit of God, & are the children of God, and conſequently do loue their brethren. Moreouer, that a man deceiue not himſelfe in the loue of his brother, S. Iohn giueth three Rules:
1. Firſt, that chriſtian brotherly loue
ſhould not bee for outward reſpects or conſiderations, but principally becauſe they are the ſonnes of God, and members of Chriſt, 1. Ioh. 5.1.
2. Secondly, that it muſt not be outward in ſhewe onely, but inward in the heart; 1. Ioh. 3.18. Let vs not loue in word or in tongue onely, but in deed and in truth.
3. Thirdly, that it be not onely in time of proſperitie, but when he ſtands in moſt neede of our loue: 1. Ioh. 3.18. For whoſoeuer hath this worlds good, and ſeeth his brother haue neede, and ſhutteth vp the bowels of compaſſion from him, how dwelleth the loue of God in him?
By triall of this that hath beene ſaid, both young and old may ſee, how farre they are from ſoundnes in this grace, contenting themſelues with a ſhadow of it. For the moſt of mens loue is growne dead either vpon receit or hope of benefit, or vpon fleſh or fleſhly reſpects, and is not begunne in nor for God, nor knit by the ſpirit of God: the leaſt part of it is ſet vpon the Saints that are vpon earth excelling in vertue: it generally determineth it ſelfe in ſelfe-louing and ſelfe-ſeeking, not
ſeeking the things of others, as well as their owne, or not louing the ſoules of men as well as their bodies; or reſpecting perſons, and not embracing the poore as well as the rich; or not bleſſing their enemies as well as their freinds. The loue of men for the moſt part is a lip-loue, a counterfeit and fruitleſſe loue, diuorced from inward heartie affection: or elſe a vaniſhing and flitting loue, flinching in aduerſitie when moſt neede is, and readie vpon the leaſt occaſion to be ouercome with euil, and changed into bitter hatred.
This crazy loue euery where argueth a riuen and crackt faith: ſuch counterfeit loue is the daughter of counterfeit faith; and vnſoundnes of loue is a ſure token of vnſoundnes of faith. Furthermore we ſhal be to them, that wrong by word or deed, or writing, the leaſt of Gods little ones, who are ſo deare to the Lord as the apple of his eye, Zach. 2.8.
Let the ſcorners and enemies of good men remember, Ier. 2.3. that Iſrael is as a thing hallowed to the Lord, all they that eate it ſhall offend; euill ſhall come vpon them, ſaith the Lord: men may dip their tongues in venome, and their pennes
in poiſon, and keepe the garments of ſuch as ſtone Steuen, but the Lord wil avenge the cauſe of his poore ones, he will not alwayes hold his peace, nor hide his face.
Secondly, to loue Gods Miniſters, not onely becauſe they are Chriſtians, but alſo becauſe they are ſent of God to execute thoſe holy functions, for the gathering together of Gods elect, Eph. 4.12. And this Ieſus Chriſt declareth when he ſaith, Matth. 10.41. that he that receiueth a Prophet in the name of a Prophet, ſhall receiue a Prophets reward, that is, euerlaſting ioy and vnſpeakable happines in Gods kingdome. And leaſt the pouertie of ſome, might herein worke in them ſome doubtfulnes of their eſtate in grace, the Lord telleth the poore, that their Chriſtian affection may be ſhewed euen in giuing a cup of cold water, Matth. 10.43. for the widowes mite was accepted, Mar. 12.44. And S. Paul ſaith, 2. Cor. 8.12. that not according to that a man hath not, but according to that a man hath, he ſhalbe accepted: if there be firſt a willing minde when we vnfainedly loue Gods Miniſters, that we thinke nothing too
deare for them, as the Galathians did loue Paul, Gal. 4.15. it is becauſe by them the blind eyes of our vnderſtanding are enlightened with the knowledge of God and Chriſt, we are reconciled vnto God and haue peace of conſcience, and ſo conſequently are aſſured of our adoption. And this is it that S. Paul preſſeth the Theſſalonians withall, that they haue the Miniſters (which turne men from darkenes to light, and from the power of Sathan to God, Act. 26.18.) in ſingular loue for their worke ſake, 1. Theſ. 5.12.13. And the very approching of ſuch Miniſters vnto vs ſeemeth beautifull and delightfull, from whom we haue receiued the glad tidings of peace to our great comfort, Rom. 10.13.14.15.
If any Embaſſadour were ſent from a mightie Prince who was our enemie in times paſt, and able at his pleaſure to deſtroy vs, not onely to conclude a peace, but to offer vs the free vſe of all the commodities of his kingdome; who being hereof aſſured and perſwaded, would not receiue him with ioy, and giue him royall entertainment? but this is our caſe, our ſinnes had made our heauenly King our
enemy, who is able in a moment, with the very breath of his noſtrils, to deſtroy vs. Now it hath pleaſed him to ſend his Embaſſadors, not only to offer peace, but to beſeech vs that we would be reconciled to him, 2. Cor. 5.20. and vpon this reconciliation to aſſure vs of the riches of his kingdome: who therefore would not loue thoſe Embaſſadours, that bring theſe glad tidings, and ſhew ſome token of thankfulnes to them?
Of this loue we haue a ſingular example in Lidia the purple ſeller, who as ſoon as the Lord had opened her heart, and that ſhe was baptiſed, did preſently invite the Apoſtles to her houſe, Act. 16.14.15. wherein ſhe bewrayed her faith, burning with loue vnfained to Gods Miniſters, whoſe loue ſhineth in this, that ſhe is deſirous to giue them entertainment, who had giuen the doctrine of ſaluation to her. The like example to the like purpoſe we haue in the conuerted Iaylor, ver. 32.33.34. But the great and generall contempt of the Miniſtery is a manifeſt ſigne that there be few, in this reſpect, which can aſſure themſelues of the ſpirit of adoption: The number is exceeding ſmall
who loue and reſpect the Lords Miniſters, in regard of their meſſage and Miniſterie: nay the moſt (euen for their Miniſterie ſake) doe contemne them, ſo that their diuine calling (which aboue all things ſhould commend them) doth aboue all things make them baſe and contemptible.
And can ſuch thinke that they are ſpirit and not fleſh; that they are the children of God, and not the children of Belial; when the things of God ſeeme fooliſhnes vnto them, and the preachers of peace fooles?
But let ſuch know, that God hath hid heauenly myſteries from the wiſe and men of vnderſtanding, and hath opened them vnto babes, Math. 11.25. and hath choſen the fooliſh things of the world, to confound the wiſe, 1. Cor. 1.27. let them further know, that this their contempt, or at leaſt ſmall regard of Gods Miniſters, is a moſt manifeſt ſigne that they neuer receiued good by their Miniſterie. For if they had receiued ſpirituall things from them, they would neuer grudge to beſtowe on them their carnall things, Rom. 15.27. 1. Cor. 9.11. which
in the true Chriſtians eſtimation are not to be compared with them, and much leſſe would they (againſt their own conſcience) defraud them of their own right, which by the lawes of God and man is due vnto them. It cannot be but a great ſinne, to deſpiſe the Miniſters ſent of God.
Firſt, for that the Lord who would by himſelfe worke the ſaluation of man, yet is pleaſed to vſe as his helpers herein weake and baſe men, whom he aſſumeth into fellowſhip with himſelfe, to become coworkers with him, although not in the act of conuerſion, yet in the Miniſtery of it, 2. Cor. 3.9. who dare deſpiſe ſuch whom the Lord ſo farre honoureth? And therefore calleth them his white horſes, Apoc. 6.1. horſes, in that he vſeth them in his battailes againſt ſinne, Sathan, the world, and wicked ones: and white, for the purity of their doctrine and integritie of their liues: yea his Angels, Apoc. 1.20. namely ſuch as by whom he reuealeth his good pleaſure vnto vs; and his owne voyce, by whom he beſeecheth men to be reconciled.
Secondly, how carefull is the Lord to
preſerue his Miniſters from contempt, when he affirmeth that ſuch as deſpiſe them, deſpiſe himſelfe that ſent them, Luk. 10.16. In which ſenſe we read that the poſterity of Cain, contemning the preaching of Noah, deſpiſed and contemped againſt Gods ſpirit, Gen. 6.3. ſo Iſrael murmuring againſt Moſes and Aaron, Exod. 16.7. Moſes ſaith, he hath heard your grudgings againſt the Lord, & what are we that you haue murmured againſt vs? your murmurings are not againſt vs, but againſt the Lord.
Thirdly, how vnnaturall a part were it for children to deſpiſe their parents, and what ſeuerity hath the Lord ſhewed againſt it in his law? but godly Miniſters are the Fathers of their people: 1. Cor. 4. I am your Father, ſaith Paul: And Oneſimus, Phile. 1. yea and Titus, Cap. 1. who were begotten by him vnto the faith, he calleth his ſonnes. Therefore let no curſed Cham preſume to ſcorne them, which is not ſo hurtfull to them as dangerous to themſelues, being the next way to bring themſelues vnder the curſe.
Thirdly, to haue care to keep Gods commaundements; for ſuch is the Rule
of Chriſt: Ioh. 14.15. if thou loue me, keep my commaundements; ver. 21. for he that keepeth my commaundements loueth me, &c. Now this we 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 be the friend of God, 2. Chron. 20.7. hauing brought vs home when we wandered in the wildernes of ſinne, as he did the loſt ſonne, Luk. 15.24. hauing fedde vs when we wanted, and had no meanes to ſuccout vs, as he did Eliah, 1. Kin. 17.6. hauing clearly ſet off the debt which we did owe, and cancelled the hand-writing, which was againſt vs.
If we ſhould not performe obedience to ſuch a God, and weare his commaundements, as a frontlet before our eies, our condemnation could neuer be too heauy, nor our ſtripes too many: howbeit euery blaſphemer lieth againſt his owne ſoule that dare ſay (euen in the height of his wickednes) he loueth God. For can a woman proſtitute her body to a varlot, and mingle her fleſh with his ſtrange fleſh, and yet truly ſay, ſhe loues her husband?
it is not poſſibe. No more can any man truly call himſelfe the child of Abraham, if he doe and performe the works of the deuill, Ioh. 8.44. but of this point more ſhalbe ſaid afterward.
Fourthly, to hate all things whereby God is openly diſhonoured. This was it that ſo feircely inflamed the wrath of Moſes, Exod. 32.19. that when he ſaw Idolatrie ſet vp by the peoples dancing before the calfe, he broke the Tables of the law, and burned the calfe, & ſtrewed the powder of it on the waters, and in deteſtation of their ſuperſtition, made the children of Iſrael drinke thereof: hereof commeth that, Ezech. 9.4. they that haue the marke in their forheads (that is, ſuch as are ſealed vp to ſaluation) do mourne and cry for the iniquity of the times. And ſuch was the affection of Dauid, who ſaid, Pſal. 119.136. mine eyes guſh out with teares, becauſe men keepe not thy law, O Lord. And, Pſal. 139.21. he proteſteth, that he doth hate them with a perfect hatred, that loue not the Lord. And, Pſal. 101.7.8. and that no notorious and incorrigible ſinner ſhould dwell with him.
But here note, 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 that we muſt hate not virum, but vitium, that is, the wickednes of the man, and not the wicked as he is a man.
Fiftly, to be willingly drawne into the feild for the defence of his Maieſtie, Act. 21.13. for by this ſhall the Maſter know his ſeruant loueth him, if he 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 wildernes, and if our blood riſe to heare Ieruſalem euill ſpoken of, and to heare the Lord (who is the keeper of that Citie) reuiled on and blaſphemed. Such were the ſpirits of Eliakim, and Ioah, 2. Kin. 18.37. that they rent their cloathes, when they heard Rabſaketh raile vpō the liuing God: And Ezechiah alſo when he heard it, was greiued at it, and ſpread himſelfe before the Lord, to call for a holy reuenge of that furie. And ſo muſt euery true hearted Chriſtian eſteeme the
name and credite of God, farre more tender then his owne; and learne of Moſes, to be meeke in ouer looking an iniury done to our ſelues, but to be zealous in recompencing ſeuenfold to them that teare in peices the glorious name of our Lord Ieſus.
This ſinne of abuſing Gods glorious name, is now growne to be moſt common, euery ſecond word beeing an oath, and he no gentleman that cannot ſweare and pollute Gods name by his blaſphemies. It is capitall among the Turkes to blaſpheme Chriſt, (Beza in Pa. homil. 31.) but not regarded among Chriſtians. The Iſraelites (who were notorious Idolaters) proclaimed a faſt, to ſhew how they deteſted the blaſphemy which was obiected to Naboth, 1. Kin. 21. but we that hate Idolatrie, doe not hate blaſphemy, nay rather we glory in our abuſing the holy name of our God. Iam. 2.19. The deuills feare and tremble. Pilate when he heard that Chriſt was the ſonne of God, Ioh. 19.8. was afraid: but many are worſe then Pilate, nay worſe then the deuills themſelues, cuſtomably and ſecurely without all feare and regard of Gods
Maieſtie, blaſpheme and reuile the liuing God.
The land mourneth becauſe of oathes, Ier. 23.10. but many laugh it out, and make but a paſtime to take the name of God in vaine: If a mortall man be held deare vnto vs, we take not his name in vaine, we will not endure that any make a ſcorne of him, and when a matter of play and mockerie is propoſed, we cannot ſuffer with patience that he be brought in as on the ſtage; for we take this to be his infamie and diſcredit: And ſhall he haue greater priuiledge then the liuing God, whoſe name commeth in our mouthes in our bargaines and paſtimes? &c.
It is a vice which ill beſeemeth thoſe that make profeſſion of chriſtianitie: for a Chriſtians ſpeech ſhould bee powdered with ſalt, Col. 4.6. and not with blaſphemies; it ſhould miniſter grace to the hearers, Epheſ. 4.29. and not be as a contagious leptoſie to infect the weake, nor like thornes and ſwords to vexe and grieue the ſtrong, Pſal. 55.21. for howſoeuer euill men make nothing of it to here Gods name diſhonoured, yet if thoſe who truely feared the Lord, and be
zealous of his glorie, heare theſe blaſphemies, their heart quaketh, their ioynts tremble, and their haire ſtandeth vp an ende, Ecclus. 27.14. Salomon, Eccles. 9.2. maketh it a true note of a faithfull man, to haue a reuerent reſpect of an oath: ſo he pinneth it as a badge vpon a wicked mans ſleeue, that hee maketh no conſcience of cuſtomable ſwearing.
Sixtly, to haue an earneſt deſire that Chriſt ſhould come to iudgement: Apoc. 22.20. the Church faith, Euen ſo, come Lord Ieſus: and Chriſt in his prayer, hath taught vs to haue this affection when wee pray, Matth. 6.10. Lord let thy kingdom come. Now that this is a note of them that are elected to ſaluation appeareth, 2. Tim. 4.8. where it is ſaid, that a crowne of righteouſneſſe is laid vp for all them that loue his appearing: Rom. 8.23. They who haue the firſt fruites of the ſpirit, do euen ſigh in themſelues, waiting for the adoption, euen the redemption of their bodies, when as their corruption ſhal put on incorruption, &c. 1. Cor. 15.53.
Chriſt hath told vs, that his children at his comming ſhall looke vp and lift vp their heads, Luk. 21.28. And on the other
ſide, that the kingdomes of the earth ſhal mourne, Matth. 24.30. and that the prophane worldlings ſhall ſay to the mountaines, Fall on vs, and hide vs from the preſence of him that ſitteth vpon the throne, and from the wrath of the lambe, Apoc. 6.16.
Naturally we abhorre to thinke of this fearefull daie, and tremble with feare when mention is made thereof, as Felix did, Act. 24.26. becauſe by our ſinnes we haue deſerued euerlaſting death, Rom. 6.23. but when the ſpirit of God by the miniſterie of the word, hath begotten faith in vs, whereby we apply vnto our ſelues Chriſt with all his merits, by whom we are reconciled vnto God; then do we earneſtly deſire the comming of Chriſt our Sauiour to iudgement, 1. Theſſ. 1.9. You knowe, ſaith bleſſed Paul, what entring wee had, and how we turned you from idols vnto God, and to looke for his ſonne from heauen: no ſooner were they turned to God, but they waited for his ſonne. Hereby the faithfull are marked as by their propertie, euen ſuch as with the good ſeruants expect their Maſters comming, Matth. 24.45. ſuch as
looke for him, Heb. 9.28. ſuch as loue his appearing, 2. Tim. 4.8. ſuch as beeing wiſe virgins and louing ſpouſes, prepare themſelues and euerie thing needefull for the bridegromes comming, Matth. 25.4. and ſuch as beeing ſtrangers and pilgrims vpon earth, haue their eies ſtill toward their countrey: who while they liue on earth, yet haue their conuerſation in heauen, from whence they looke for a Sauiour, Philip. 3.20.
The ſonnes of the Church begotten by the Goſpel, cannot but waite for the adoption of ſonnes, Rom. 8.19.23. The Church is ſicke of loue after him whome her ſoule loueth, Can. 2.5. The common voice of the ſpouſe is Amen, vnto the promiſe of Chriſts comming, Apoc. 22.21. The bride ſaith come, and doubleth her deſire and ardencie, ſaying, Amen, Amen.
Neuer thinke then that the heart is right affected, vntill thou finde in it this deſire and breathing after Chriſt thy life: for this is a ſpeciall note of diſcerning betweene the godly and the wicked, the one hath the ſpirit which ſaith, Come; the other ſhake at the mention of his comming:
the one longeth that theſe ſhadowes flie away, and that day breake on them, Cant. 2.17. the other can no more deſire his comming, then the guiltie fellon can deſire the comming and preſence of the Iudge.
Some there are that beleeue not, nor wait not for the day of Chriſt, but deale as the Iſraelites did with Caleb and Ioſua, Numb. 14.7 concerning the promiſed land: who when they told the people that it was a good and a fat land, and that if the Lord loued them, he would giue it them, and ſeat them in it, they rebelliouſly bad ſtone them with ſtones; but behold preſently Gods ſentence paſſed vpon them, that they ſhould neuer ſee that land, ver. 23. Such liue like the Sadduces, who ſaid that there is no reſurrection, nor angel, nor ſpirit, Acts. 23.8.
Such was that Cardinall of Burbon, who profeſſed that he would not giue his part in Paris, for his part in Paradiſe. Such was that Pope, who all his life could not be perſwaded whether there was an heauen or hell; and therefore at his death blaſphemouſly vttered theſe words, Now ſhall I know whether there be a God, a
•
hell, or any immortalitie of the ſoule; and ſhortly after knew it to his coſt.
Others are fallen aſleepe with the euill ſeruant while their maſter maketh ſtay of his comming, and in one dead ſleepe of ſinne or other (out of which they will not be awakened) waſt out their dayes, as though their ſoules ſhould for euer ſleep after death.
Others call on the Lord Ieſus to come, but neuer till they be caſt on their death bed, their hearts nor mouthes neuer harbour ſuch requeſts in their life time, and therefore in all likelihood they are vnſound.
Therefore call to minde the commandement of God, Luk. 12.36. Be ye like men that waite for their maſter, when he will returne from the wedding: herein is put a difference betweene the godly and the wicked.
It was euer a marke of good men to wait for Chriſts appearance. The ancient beleeuers of the old Teſtament did waite for his comming in the fleſh in humilitie. So Simeon, Luk. 2.25. Anna, v. 38. Ioſeph of Arimathea, Mar. 15.43. And how much more ſhould we waite for this glorious
appearance of this mighty God and of our Sauiour Ieſus Chriſt, which bringeth not onely grace with it, but fulneſſe of glorie.
On the contrarie, the vngodly perſon is deſcribed to bee ſuch an one, as whoſe maſter commeth in an howre when he looketh not, and in a day when he thinketh not, Luk. 12.46. The danger of thoſe whome this day ſhall oppreſſe vnawares ſhall be verie great, Matth. 24.51. For ſuch ſeruants ſhall bee cut in peices, and haue their portions with vnbeleeuers and hypocrites: cap. 25.10.12. Such fooliſh virgins ſhall haue the gate of the marriage chamber ſhut againſt them; for Chriſt appeareth not the ſecond time to the ſaluation of any, but of ſuch as as waite for him. The Lord guide our hearts, 2. Theſ. 3.5. to the waiting for of Chriſt, that is, to endure in waiting for Chriſt. And hereunto we haue neede of patience, Heb. 10.36. that after wee haue fulfilled the will of God, wee may obtaine the promiſe. So be it.
New Obedience.
Hauing thus declared the inward ſpeciall graces of God imprinted in the ſpirit,
whereby a man may be certainely aſſured of his adoption: Now it followeth in the laſt place, to ſpeake of the outward token of adoption, which is new obedience, whereby a man endeauours to obey Gods commandements in his life and conuerſation: 1. Ioh. 2.3. Hereby we are ſure to know him, if we keepe his commandements: ver. 29. And if yee knowe that he is righteous, know ye that he that doth righteouſneſſe is borne of him: 1. Ioh. 3.10. In this are the children of God knowne, and the children of the deuill: whoſoeuer doth not righteouſnes is not of God, neither hee that loueth not his brother: 2. Pet. 1.10. Giue rather diligence to make your calling and election ſure: Ioh. 14.21. He that hath my commandements and keepeth them, is hee that loueth me.
Hereby then we may certainely know whether we be the children of God or no: for if we be ſeparated from the world, then doe wee not ſet our minds vpon worldly things, but haue our conuerſation in heauen: Phil. 3.20. If we bee ingrafed into the bodie of Chriſt, who is the true Vine, then do we bring forth the
ſweete grapes of holines and righteouſneſſe in our conuerſations: Ioh. 15.5. If we haue by a true faith the aſſurance of the remiſſion of our ſinnes, then we will loue God, who hath forgiuen vs ſo great a debt: Luk. 7.47. If we bee not holy, nor make conſcience of ſeruing the Lord in the duties of pietie and chriſtianitie, wee haue no aſſurance that we are the ſonnes of God. For though the foundation of God remaine ſure on Gods part, beeing ſealed and confirmed in his eternall counſell, yet it is not aſſured on our parts, nor ſealed in our hearts, vntil we depart from iniquitie, 2. Tim. 2.19. for without holineſſe no man ſhall euer ſee God, Heb. 12.14. If then we walke not after the fleſh, but after the ſpirit, we may be aſſured that we are in Chriſt Ieſus, and therefore no condemnation belongs vnto vs, Rom. 8.1. And if wee bring forth the fruits of good life, we may be aſſured that we are righteous trees, Iſa. 61.3. and good trees of Gods owne planting, Matth. 7.17. Now that that we may not deceiue our ſelues with a counterfeit holines in ſtead of true ſanctification, we are to knowe that the aſſurance of ſaluation doth not
proceede from euery kind of holines, but from that which is true and vnfained.
Firſt, there is a holines of the tongue ſeuered frō the holines of the heart; holines in ſhew, but not in deed, in profeſſion but not in practiſe. They were thus holy whom the Prophet reproueth, Iſa. 29.13. that drewe neare vnto God with their mouth and lips, but remoued their hearts farre from him: and touching whom Paul propheſieth, 2. Tim. 3.5. that they ſhould haue a ſhew of godlines, but denie the power thereof: and this kind of holines is verie common in theſe times.
Secondly, there is a holines in performing of outward duties of Gods ſeruice, ſeuered from righteouſnes towards our brethren, as the Prophet noteth, Iſa. 58.2. that ſome would ſeeke the Lord and know his waies, but yet ſmite with the fiſt of wickednes; and Ezech. 33.30. that ſome would heare the Prophets words, but yet their hearts went after their couetouſnes. How the Lord alloweth of this kind of holines, appeareth, Iſa. 1.15. when he ſaith, that though they make many prayers, he will not heare, becauſe their hands are full of blood.
Thirdly, there is an holines in doing many things required by the word preached, though in the receiuer it falleth but into ſtony ground. This was Herods holines, who heard Iohn gladly, and did many things, yet could not abide to leaue his inceſt. Mar. 6.20. &c. And ſuch is their holines, that can be content to doe many good things for the time, ſo that they may continue in one groſſe ſin or other, as drunkenneſſe, &c.
Fourthly, there is an holines of thoſe, who are earneſt in the maintenance of ceremonies and traditions, but careles of duties which moſt concerne Gods glory, and their neighbours good, Math. 23.4. Luk. 13.15. Matth. 27.6.
Fiftly, there is an holines which conſiſteth in the phariſaicall cenſuring of poore Publicanes, and in extolling our owne vertues, Luk. 18.13.14.
But none of thoſe, nor yet all theſe ioyned together, will euer giue vnto vs any ſound aſſurance of our adoption; but it is the true ſanctification in deed, which beginneth not in the mouth, but in the heart, and ſanctifieth our will and affections, making vs to loue and embrace to
our vttermoſt power vertue and godlines, and to abhorre and flie from ſinne and iniquitie. And this new obedience is a ſigne of the child of God, and the neglect thereof a marke of the child of darknes, 1. Ioh. 3.10. But yet this new obedience muſt not be iudged by the rigour of the morall law, which requireth exact obedience: for then it can be no token of grace, but rather a meanes of damnation: but it is to be vnderſtood of an Euangelicall obedience, which conſiſteth in an holy deſire and earneſt endeauour in keeping all Gods commaundements, (Pſal. 119.60.) with which the children of God are ſo wholly poſſeſſed, that after their true cōuerſion, it is neuer or ſeldom ſeene that they ſhould fall into any knowne ſinne, with full conſent of will, and with their whole hearts: & this is the obedience which the Goſpel requireth: and thus we neuer ſin, but keepe all Gods commaundements ſo farre as our frayltie doth permit, 1. Ioh. 2.5.
This righteouſnes muſt be eſteemed and conſidered, as it is in the acceptation of God, who ſpareth vs as he ſpareth his ſonnes whom he tenderly loueth, Mal. 3.17.
and therefore meaſureth our obedience not onely according to our actions, but according to our affections, and accepteth of the will according to that we haue, 2. Cor. 8.9. But leaſt any man may be deceiued, here we muſt know, that the obedience which is an infallible marke of the child of God, muſt be thus qualified.
Firſt, it muſt be done vnto all Gods commaundements ſo farre as the meaſure of grace inableth. This was Dauids deſire, (Pſal. 119.5.) O that my wayes were made ſo direct, that I might keep thy commaundements: we haue the practiſe in Zacharias and Elizabeth, who, (Luk. 1.6.) walked in all the commandements of the Lord without reproofe: Chriſt Ieſus ſaith, keep the commandements, Mat. 19.17. for he that keepeth the whole law, and yet faileth in one point, is guilty of all, Iam. 2.10. The deuill was well pleaſed that Iudas ſhould become a Diſciple of Chriſt, learne of Chriſt, and follow Chriſt, that ſo couetouſnes might poſſeſſe him, as that he would ſell his Maſter for mony. So then one ſinne nouriſhed and maintained, is ſufficient to keep poſſeſſion
for Sathan. I doe not ſpeake of infirmities, but of preſumptuous and crying ſinnes, that we doe not bleſſe our ſoules in any ſuch ſinne; for if we doe, it is Sathans ladder to climbe vp againe by, and it will open a doore to let in more, when we are tempted vnto them; as we may ſee in the examples of Iudas and Herod: Herod harbouring inceſt, and Iudas couetouſnes.
Secondly, it muſt proceed from the whole man: we muſt not ſhare our ſelues between God and the world, giuing one the tongue, and the other the heart; one our outward actions, the other our inward affections; but wee muſt performe our obedience with our whole hearts, yea with the whole man, body, and ſoule, and ſpirit: 1. Theſſ 5.23. for though wee be regenerated and ſanctified but in part, yet is there no part of the whole man vnregenerate and vnſanctified: howſoeuer the fleſh and the corruption of nature be ſpread likewiſe, and mixed therewith throughout the whole body and ſoule. And therefore though all our obedience ſauour of the fleſh, and is mingled with
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anifold imperfections, yet it doth proceede
from the whole man, body & ſoule, becauſe regeneration from which it proceedeth, is not of any part alone, but of the whole man, 1. Cor. 6.10. and of euery part in their ſeueral meaſure. For as it is to no purpoſe for Citizens (beeing beſeiged) to fortifie one place of the wall, and leaue an other part vnfortified; or to keep ſtraight watch at ſome of the gates, and to leaue others open; ſo it doeth not auaile to fortifie ſome parts againſt the power of ſinne, and to leaue others weake and naked; but we muſt looke to euery part and facultie of our body and ſoules.
Thirdly, it muſt be perpetuall, continuing in a conſtant courſe, from the time of our conuerſion to the end of our liues: Luk. 1.74.75. All the daies of our life: 1. Pet. 1.17. the time of our dwelling here: for we are not to iudge of our ſelues or of others, by one or two, or many actions, whether they be good or euill; but by the whole tenour and courſe of our liues: ſo that he who in this reſpect is holy and righteous, he is ſo accepted before God, notwithſtanding his many faults & great infirmities: hee that in the whole courſe of his life is wicked and prophane, is
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eſteemed of God, although hee ſeeme to himſelfe and others religious by fits, and performeth many excellent duties and good workes.
It is not ſufficient that we beginne in the ſpirit and end in the fleſh, Gal. 3.3. to profeſſe and practiſe godlines in our youth, if we breake off in our age: Col. 3.12. put on the bowels of mercie, &c. when thou haſt put on this Chriſtian raiment, thou mayſt not put it off againe, as thou wilt doe with thy coate at night when thou goeſt to bedde, which thou wilt caſt off, and on the morrow put it on againe; but thou muſt goe in this clothing, walke in it, lie down with it, & riſe with it. Pſal. 15.2. It is to be noted that the holy Ghoſt ſpeaketh in the preſent tenſe, (he that walketh vprightly) thereby ſignifying a continuall act: he doth not ſay who hath wrought, but he which worketh: for it is not one action that maketh a vertuous man, but it behoueth a man in his whole life to keep a conſtant courſe of wel-doing. Godlines is a iourney, there muſt be no fainting in it: it is not enough if we enter into the chriſtian
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runne well in the beginning, if
we ſtand ſtill in the middeſt, or before we come to the goale: Math. 24.13. he that endureth vnto the end, he ſhalbe ſaued: Luk. 9.62. but he that puteth his hand vnto the plough, and looketh backe, is not apt for the kingdome of God.
Therefore we muſt not iudge of our obedience by ſome particular actions, but by the whole tenour of a mans life.
And thus we haue heard the teſtimonies and tokens whereby a man may be certified in his conſcience, that he is the adopted child of God, and an inheritour of the kingdome of heauen. Now the God of peace that brought againe from the dead our Lord Ieſus the great ſhepheard of the ſheep, through the blood of his euerlaſting couenant, ſanctifie vs throughout both in body, and ſoule, and ſpirit; make vs perfect in all good works, to doe his will, working in vs that which is pleaſant in his ſight, through Ieſus Chriſt: to whom be praiſe in the Churches throughout all generations for euer. Amen.