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
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 thēselues imagining that they are in exceeding good case and verie deuout in Gods seruice which indeede as they performe it
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
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