restlesnesse by the grievous distempers of the body or failing of their senses being for the time as Iob saith brought under the king of terrours Iob 18.14 What a wofull case Belshazzar was in you may reade Dan. 5.9 These terrours are the fansies the Gentiles so much dreamed of The fourth is desperation An evill Conscience in sinne many times brings them to hellish despaire of all mercy and pardon thus Cain rageth and blasphemeth like a frantick man And these effects of an evill Conscience are so muâ—h the more great 1. Because the Conscience can lash a man without noise it can secretly inflict torments when no eyes shall pity him 2. Because there is no escape from Conscience a man can neither drive it away nor run from it it cleaves to the offender inseparably From a tyrant or ill master some men run away but from an ill Conscience there is no flying 3. Because Conscience it selfe is a thousand witnesses to prove the fault though never so secret and the offender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himselfe and goes up and downe with a heavie sentence upon him in his bosome though all the world should account him innocent 4. Because an evill Conscience is such a damnable disease and the griefe raised by Conscience is such and so lasting that the grieved dies before the griefe can be removed yea so violent is the confusion which despaire bringeth into the thoughts that out of the grievous mistaking and impatience many times the offender makes away himselfe as Saul Achitophel and Iudas did and many in our times doe 5. Because death it selfe doth not abate the torments of an evill Conscience but the living worme gnawes them even in hell for ever and with so much strength and power there that one said wittily Hell were not hell if it were not for the gnawing of this never-dying and never-ceasing worme 6. Because unto the making up of the compleat misery of the impenitent sinner the sentence of Conscience and the testimony of it shall be heard and admitted at the last day before the Tribunall of Christ. For though an evill conscience shall never disgrace for some effects as for that of working despaire of mercy yet for the maine body of the proceedings of Conscience it shall be not only allowed but justified by the voice of Christ to the eternall shame and confusion of the offender And though it be true that the worst of the effects before mentioned arise from a stirring Conscience yet is not the man safe that hath a still Conscience if it bee evill For first hee is in continuall danger of the awaking of that conscience of his that now is asleep What ease can that mans heart be at if he had all pleasures round about him if he were tied to a Beare or Lion or mad Dog though he were then asleep for hee may awake every moment and then where is hee The stilnesse of an ill conscience is but like the sleep of a frantick man Secondly there can be no true peace unto the man that lieth in sinne without repentance Isa. 57. There is no peace to the wicked saith my God Though hee bee friends with himselfe for a time yet God is not friends with him nor is sinne and Satan at peace with him though there be an uncertaine truce for a time Thirdly the danger of a still conscience is the greater for the terrours of a troubled conscience may prepare a man for Christ and compell a man to seeke helpe from Christ but in the case of a still conscience there are these two usuall miseries the one that men take a still conscience to be a good conscience and the other is that a man runnes onely blindefolded so long till death and hell may seaze upon him Thus of the effects of an evill conscience the meanes how conscience may be made good follow That an evill conscience may be made good two things must bee looked into first that wee get a right medicine to heale it secondly that we take a right course in application of the medicine First the medicine for the curing of an ill conscience is onely the bloud of Christ the disease of conscience is of so high a nature as all the medicines in the world are insufficient nothing but sprinkling it with bloud will serve the turne and it must be no other bloud than the bloud of the immaculate Lambe of God as the Apostle shews Heb. 9.14 The reason of this is because conscience will never be quiet till it see a way how Gods anger may be pacified and sinne abolished which cannot be done any way but by the bloud of Christ which was powred out as a sacrifice for sinne Now unto the right application of this medicine foure things are requisite First the light of knowledge Secondly the washing of regeneration Thirdly the assurance of faith Fourthly the warmth of love First knowledge a man must have both Legall and Evangelicall for they must know by the law what sinnes lie upon the conscience and trouble it and they must know by the Gospel what a propitiation is made by Christ for sinnes And for the second an evill conscience will never bee gotten off unlesse our hearts be sprinkled and washed from the filth and power of the sinnes which did lie upon the conscience Heb. 10.22 1 Tim. 1.5 Now unto such removing of such sinnes from the heart two things are requisite First that by particular confession wee doe as it were scratch off the filth of those sinnes that soule the heart and trouble the conscience Secondly and then that wee wash our hearts and daily rinse them with the teares of true repentance and humiliation before God for those sinnes Thirdly assurance of faith is necessary to the cure of an ill conscience because faith is the hand that layes on the medicine A man must apply the sufferings of Christ to himselfe and beleeve that Christ did satisfie for those sinnes that lie upon the conscience and must accordingly all to besprinkle the conscience with that bloud of Christ and then of an evill conscience it will presently become good but men must looke to one thing and that is that their faith be unfained For conscience will not be satisfied with the profession of faith they must beleeve indeed and with their hearts and with sound application of the promises of the Gospel concerning the bloud of Christ or else conscience will not be answered Heb. 10.22 1 Tim 1.5 Fourthly the heat of love must be added a man must so apply the bloud of Christ as that his owne bloud be heated in him affection with both towards God and Christ and Christians Christian love doth put as it were naturall heat into the conscience and makes it now receiving life by faith to bestirre it selfe in all the workes either of service to God or duty to men 1 Tim. 1.5 Heb. 9.24 knowledge bringing it light mortification making it cleane faith
of mercy from God noted by the sprinkling of the mercy seate 7. times 2. The intercession of Christ noted by the incense heated by the burning coales of his owne ardent affection Ver. 12 13. 3. The perfection of Christs mediation in that no man is joyned with him nor must any man be present Ver. 17. 4. The extent of the benefits to all the Elect noted by the sprinkling of the blood upon the foure hornes of the Altar The Use of all may be briefly both for instruction and consolation For instruction 1. To the people who should be above all things carefull to seeke the comfort of the application of Gods favour in Jesus Christ oh wee must above all things by faith keep this sprinkling of blood as is said of theÌ„ Heb. 11.28 2. Ministers should hence take notice of the maine end of preaching which is to sprinkle blood upon the hearts of the people that they may both be setled in the knowledge and assurance of their right in Christ and the covenant of grace and likewise purged in their consciences from dead workes we doe little by preaching if we beget not reformation and assurance in the hearts of the people he preacheth not that sprinkles not 2. For Consolation Be not fearefull Christs blood will protect thee as safely as ever did the blood of the paschall lambe the children of Israel Be not doubtfull of the efficacy of it For if the blood of buls and goates c. could purifie in respect of legall cleansings how much more shall the blood of Christ who by the eternall spirit offered up himselfe to God purge thy conscience from dead workes and make attonement for all thy sins cleansing thee from all unrighteousnesse Heb. 9.13 14 15. 1 John 1.7 Be not discontent with thy condition thou hast what was merited and purchased with blood how little soever it seeme in thy eyes But especially be not unthankfull for such a singular way of mercy but with all gladnes of heart rejoyce above all things in Christ him crucified for thee Hitherto of the persons saluted the forme of the salutation follows Grace and peace be multiplied to you It was the maner in their salutations to wish to their friends that which they accounted a chiefe happinesse to them So doth the Apostle here wishing the multiplying of grace and peace Grace and peace Grace must be considered two wayes 1. First as it is in God and so it is his free love and gracious disposition to shew mercy in Christ. 2. Secondly as it is in man and so it notes either the gifts of their minde or their condition or estate in Christ and so the faithfull are said to be under grace and not under the Law Peace is both inward and outward Inward peace consists in the contentation and rest of the soule and so it is both the rest of the conscience from terrors and the rest of the heart from passionâ— and perturbations Outward peace is nothing else but prosperity or an estate free from unquietnesse and molestation and adorned with needfull blessings Grace and Peace are the two principall things to be sought and wished in this world when Christ comes to inrich the world hee comes with grace and truth Iohn 1. he cannot be miserable that hath thâ—se two nor happy that wants them altogether Which may be a singular comfort to a Christian in grace and peace is his portion and he may goe boldly to the throne of God in the intercession of Christ to beg either of these in his need Heb. 4. ult God may deny him other things but he will never deny him grace peace And therefore also Christians should joy in the grace of God wherein they stand Rom. 5.3 and be resolved in themselves that the grace of God is sufficient for them 2 Cor. 12.9 Especially they should praise and esteeme and glorifie the grace of God It is all God askes for as it were at our hands even to honour him by praising his grace and free love to us Ephes. 1.6 Woe unto wicked men that neglect the grace of God what shall it profit them to gaine the world which yet they doe not and want grace and peace but especially why doe they not let Christians alone with their portion why doe they trouble them in their peace and despight them for their grace can they not follow their pleasures lusts profits honors c. and let Christians live quietly by theÌ„ who desire but liberty to enjoy grace with peace There is something also to be noted from the order of placing grace must bee had before peace there can bee no peace to the wicked and hee is undoubtedly wicked that hath not the grace of God Be multiplied Grace and Peace is multiplyed 1. First when the number of gracious persons is increased This is to be sought and prayed for 2. When the kindes of grace and peace are all had For there is the manifold grace of God 3. Thirdly when the measures and degrees are augmented The Husbandman would faine have his seed increase and the tradesman his trade so would the ambitious man his honors and preferments c. Even so should the Christian be ambitious and covetous in his desires that his grace and peace might increase Quest. What should we doe that grace and peace might be multiplied Answ. 1. Be sure it be true grace else it will never increase 2. Thou must increase in â—eeknesse and humility For God will give more grace to the humble Iam. 4.8 and the meeke shall have abundance of peace Psal. 37.6.11 3. If thou wouldest have thy grace and peace increase thou must be constant much in the use of all the ordinances of God which are the meanes of grace and peace As thou measurest to God in the meanes so will God measure to thee in the successe thou must be much in hearing For grace is in the lips of Christ Psal. 45.3 and much peace shall be to them that love Gods lawes Psal. 119. and thou must goe often unto God by prayer who gives grace and glory and will withhold no good thing Psal. 84.12 2 Thess. 1.11 12. Runne by faith to Christ who is the Prince of peace Esay 9.6 and stirre up the grace of God that is in thee For thou hast not received the spirit of feare but of power 2 Tim. 1.7 4. Thou must not perplex thy heart with the cares of this life but in all things goe to God by prayer and cast all thy care upon him so shalt thou have peace that passeth all understanding to keep thy heart and minde Phil. 4. 6 7. Thou must make much of the beginnings of desires joy liking and care of the meanes of godlinesse and not let them goe out so as thou shouldest fails of the grace of God or receive those graces in vaine 6. Thou must be resolved upon it to deny ungodlinesse and worldly lusts and to live righteously and religiously
curing it and putting life into it by sprinkling it with the bloud of Christ and love infusing or rather inflaming it with the heat of life All these things are requisite though I stand not upon the precise order of the working of every one of these Thus how conscience may bee made good Now I might adde a direction or two how conscience may doe her worke aright that is a good conscience and not doe ill offices in the soule Two things I say are of great use for the guiding of a good conscience First that in all her proceedings she must follow the warrant of Gods word Secondly that she doe not mistake in judging of particular actions she must bee sufficiently informed about our Christian liberty for unlesse the conscience discerne that wee are freed from the malediction of the law and from the rigorous perfection of obedience and have restored unto us a free use of all things indifferent and the like shee may be over-busie and troublesome disquieting the heart and restraining the joyes should refresh and support a man Thus of the meanes how conscience may be made good the signes of a good conscience follow First by the opposition it makes against the remainders of sinne in the godly It maintaines a constant combating against the law of the members having at command the law of the minde It doth not only resist grosse evils but even the most secret corruptions in the heart of man This Paul discerned in himselfe Rom. 7. of doing God service Secondly by the manner of exacting of obedience for a good conscience First doth incline a man to doe good duties not by compulsion but a man shall find that he doth them by force of an internall principle in himself Secondly it cannot abide dead works a good conscience abhors all cold and carelesse or luke-warm or counterfeit serving of God it puts life into all good dutes it exacteth attendance upon God in doing them Heb. 9.14 Thirdly it more respecteth God than all the world or the man himselfe and therefore will compell a man to obey against profit and pleasure and liking of the world 2 Cor. 1.12 Fourthly it requires an universall obedience it would have all Gods commandements respected and therefore Paul saith I desired in all things to live honestly Heb. 13.18 The allowing of one sin shewes the depravation of the conscience if it bee a knowne sinne and still tolerated As one dead flie will spoyle a boxe of pretious oyntment I say one dead flie though many living flies may light upon a boxe of oyntment and do it no great hurt so a godly man may have many infirmities and yet his conscience be sound but if there be one corruption that lives and dies there that is such a corruption as is knowne and allowed and doth by custome continue there it will destroy the soundnesse of the best conscience of the world and doth usually argue a conscience that is not good Fiftly a good conscience doth require obedience alwaies thus Paul pleads I have served God till this day It doth not command for God by fits but constantly Acts 23.1 A third signe is that a good conscience is alwayes toward God it still desires to bee before God it seekes Gods presence it reckons that day to be lost and that it did not live as it were when it found not the Lord or had no fellowship or conversation with God A good conscience is like a good Angell it is alwayes looking into the face of God Acts 23.1 Thus of the signes The benefits of a good conscience are many and great for First it is the best companion a man hath all the daies of his life it is ever with him and speakes good unto him and comforts him A man that hath no company needs not to be alone for he may converse with much delight with his owne conscience and it is the surest friend a man can have for it will neither hurt him by flattery nor forsake him for any carnall respects and being an internall agent is out of the watch of all outward hinderances and is alwaies a messenger of good things to a man and fits him and fills him with peace that passeth all the understanding of all men that want a good conscience Secondly it gives a man assurance of the best treasures it makes a man certaine of his salvation for a good conscience will not be quiet till it know the love of God and the promises of grace in Christ and the assurance that conscience gives is a better assurance than any man can have for his lands or any estate on earth because it is so highly honoured that Gods owne Spirit doth not disdaine at any time to witnesse with it and to it Rom. 8.15 16. Thirdly by reason of that new acquaintance and affinity it hath with the holy Ghost it brings us into a familiar friendship with God as being an immediat Agent with the holy Ghost in all things that concerne us for Gods Spirit treates with the conscience and the conscience treates with the Soule Fourthly it is a continuall bulwarke against the divell and all his fiery darts whether he tempt us to sinne or to feare and doubting for so soone as the temptation is cast in a good-conscience by her reasoning presently throwes it out reserving principles both of precept and promise alwaies in a readinesse to that end so as by contrarious reasoning within us it both hinders us from yeelding to sin and supports us against all doubts and feares Prov. 28.1 Fiftly against all afflictions and disgraces and reproches of the world a good conscience still comforts a man and makes him rejoyce by the force of the testimony thereof 2 Cor. 1.14 So as it is most true that a good conscience is a continuall feast he never fares ill that hath a good conscience Psal. 7.8 Acts 24.16 Rom. 9.10 Sixtly and the greater is the comfort of a good conscience because it will comfort us and stand by us and for us when all other comforts faile It will never leave us in sicknesse or in death and so is better than a thousand friends or wives or children yea it will goe with us to the Judgement feat of Christ with this assurance that as a good conscience speakes to us now so will Christ speake to us at that day Rom. 2.16 Thus of the sorts or kindes of consciences The last point is about the bond of conscience what it is that can binde a mans conscience and the doubt ariseth from this and other Texts because here a servant is bound in conscience to submit himselfe to a froward master both to his command and to his punishments and other Scriptures speake of his obedience to superiours for conscience sake For answer hereunto we must know that God and his law have power simply and absolutely to binde conscience that is to urge it to require obedience of a man or to accuse
in Christ he tooke the true nature of his brethren true flesh and blood that he might serve and satisfie God in the same nature that had offended 2. This blood was shed If you aske who shed it I answer Iudas by selling it the Priests by advising it the people by consenting to it Pilate by decreeing it the soldiers by effecting it Christ himselfe by permitting it and after presenting it to God Heb. 9.14 our sinnes that chiefly caused it If any aske for whom it was shed I answer briefly for the Church Act. 20. not for himselfe nor for impenitent and obstinate sinners that dye in their sins 3. It is not enough that the blood of Christ bee shed to make us happy unlesse it be applyed also which the word sprinkling notes 4. This effusion of blood was solemnly prefigured or foretold by the sacraments and sacrifices of the Law For this word sprinkled is a Metaphor borowed from the legall sprinkling which shewes us two things 1. The great account that God and good men make of it in that it was so solemnely and anciently typed out 2. That the ceremonies of that Law are now abolished seeing we have here the true sprinkling of the blood fore-shadowed out 5. That our estate in Christ is better now than our estate in Adam was For God here in his eternall counsell is brought in over-looking that first estate in Adam and setting up his rest in this estate purchased in the blood of his Sonne If any man marvell at this he shall be thus satisfied Our estate in Christ is better than our estate was at the best in Adam even in this life and therefore much more in the world to come In this life it is better onely in two respects 1. That wee cannot fall from this happinesse 2. That Christs righteousnesse imputed to us is better then that righteousnesse was inherent in Adam Now for the world to come heaven is better then paradise 6. We can never discerne our comfort in the blood of Christ till we be sanctified in spirit and set upon the reducing of our lives into the obedience of Christ. Iustification and Sanctification are inseparable Thus much for the generall In particular concerning this sprinkling of the blood of Christ I consider two things 1. What benefits the Christian enjoyes by the blood of Christ which is here noted as the end of his sanctification 2. The mystery of this sprinkling or applying of the blood of Christ as it was shadowed out by the legall sprinklings The benefits which flow from the effusion of the blood of Christ are either generall or particular The generall are 1. The purchase of the Church Acts 20. 2. The ratification of the new Testament or covenant of grace Heb 9.18 3. The breaking downe of the partition wall betweene Jews and Gentiles and the adopting of the abject Gentiles the free denizing of the Gentiles and repealing of all statutes of aliens Ephes. 2.13 c. 4. The reconciliation of all things both in heaven and earth and the dissolving of that enmity which came in by sin Col. 1.20 The particular benefits which flow from the blood of Christ to every converted Christian are 1. Iustification which hath in it 1. the pacification of Gods anger Christs blood is the propitiatory like the cover of the Arke that hides the law from the sight of God Rom. 3.25 2. the pardon of all sinnes 1 Iohn 1. 7.9 Ephes. 1.7 3. prevention of Gods eternall wrath or the losse of heaven Rom. 5.9 4. the garment of imputed righteousnesse or putting on of robes made white in his blood Rev. 7.14 2. Sanctification and the cleansing the conscience from dead workes to serve the living God Heb. 9.13 14. 3. The sanctification of all the meanes of help to the beleever both spirituall and temporall the very booke of God is sprinkled with the blood of Christ that it may be opened and of use to the faithfull and so all meanes else in his generall and particular calling Heb. 9.19 20. 4. Intercession the blood of Christ speaking better things then the blood of Abel pleading daily for the godly and procuring the establishment of favour in God and acceptation Heb. 12.24 5. Victory over Sathan who is overcome by the blood of the Lambe and the word of the testimony Rev. 12.11 so as his molestations and temptations shall not prevaile 6. The destruction of him that had power over death so as now the beleever needs not feare death nor can he be hurt of it Heb. 2.14 7. Entrance into the most holy place even within the Vaile that is into heaven Heb. 10.19 20. you may see more Iohn 6.53 54 55 56 57 58 59 c. All this may serve for divers uses As 1. For singular consolation to all the godly Oh what an honor is it to be descended of the blood of Christ How doth a Christian mans new birth in this respect excell all the nobility of birth in the world Iohn 1.13 What reason have we of thankfulnesse for so happy a condition what should we complaine of what matters it what we lose or want if wee neither lose nor want the blood of Christ How incomparable are these benefits beyond all the glory of this world if we have eyes to see them and hearts large enough to conceive of the glory of them The Lord from eternity looking upon the blood of his Son sets up his reâ—t there as having provided a sufficient portion for all that shall be sanctified by his spirit 2. For instruction we should every one of us be incited to all possible care of assurance that Christ dyed for us and get it ratified to our hearts by all the testimonies we can There be three witnesses of a mans happinesse 1. the water 2. the blood 3. and the spirit 1 Iohn 5.6 The water of repentance the blood of expiation in the passion of Christ applyed by faith the spirit of sanctification testified by saving graces and new divine gifts 3. For terror to all wicked men that sin against the blood of Christ by despising and neglecting the grace of the covenant by swearing by unworthy receiving the sacrament and by their obstinate unbeleefe and impenitency Shall the blood of Abel cry for such vengeance and shall not the blood of Christ much more What a blood-guiltinesse doe these men draw upon themselves that sinne against the blood of Christ If Iudas burst his heart with despaire for betraying it how can their case be better for despising it Thus of the benefits which come by the blood of Christ Now it followeth that I should open the meaning of those ceremoniall legall sprinklings and shew how they did in their kinde fore-signifie the mystery of this sprinkling of the blood of Christ. There was a â—ourefold legall sprinkling 1. the first was of the blood of the red Cow and of a water made of the ashes of the red Cow Num. 19. 2. the second was of
assoone as he gives grace and favour I answer 1. That God thereby doth give way unto the kingdome of Christ for the exercise of it on earth in gathering the Elect and subduing his enemies which when it is done he will deliver the Kingdome into his Fathers hands and thâ—n God shall be all in all 2. It is deferred that so God might make evident proofe of the faith and patience of his servants and to shew that they stand by a better grace then they had in their creation But what should I wade into this point It is enough for us that it is the pleasure of Gods will it should be so and it is equall we should doe our work before we receive our wages 3. It shewes that the Maker and Builder of that happinesse is God and that our glory is made ready to our hands 4. It imports that as in the state of nature we cared not for grace so in the state of grace wee are not so carefull as wee should be of going to heaven whâ—n we are justified and sanctified we forget heaven it must be brought unto us we will scarce goe seeke it 5. It shews â—uâ— security and forgetfulnesse shall not make the faith of God of none â—ffect it shall câ—rtainly be brought unto us 6. Lastly wee may here gather one way of comforting our selves against the infirmitieâ— that accompany our natures that when we feele our weaknesses yet we shâ—uld be comforted in the hope of the strength wee shall have Art thâ—u humbled for thy ignorance why rejoyce in the knowledge thou shalt have And so I say of the untowardnesse of thy nature to good thinke of the time when Christ shall be perfectly formed in thee think of the grace shall be brought unto thee if thou be discouraged and never of 〈…〉 â—t the revelation of Iesus Christ. That iâ— at the day of judgement The day of judgement shall be a time of wonderfull revelation For then 1. 〈◊〉 glory of his person which he hath received of the Father in heaven shâ—ll â—e râ—vealed 2. The terror of Christ as a Judge shall then be fully exprest The world little knowâ— the terror of that day Hee came not at the first comming to judgâ— the world that is yet to be revealed 3. The gâ—â—ry of the body of Christ the Church shall then be revealed when we shall â—ee all the societies of all ages together in one armie 2. All the good they have all done shall be fully opened 3. All the glory of heaven shall then â—e eâ—â—ated upon them 4. The everlastiâ—g counsels of God shall then be broken open and explained to the eternall clearing of Gods justice and the exalting of the praise of his mercy The Use may be 1. For information we may see one reason why Christs Kingdome and the righteousnesse thereof is so securely contemned of the world It is because a vaile is as it were drawne over Christ that they cannot behold him and so we may see one reason why we are not more inflamed to the personall love of Christ it doth not yet appear what we shall be by his merits nor have we seen the exceeding glory of the onely begotten Son of God 2. For instruction we should long after that day if Christ be so good unto us now oh what will he be at that day If in this life holy men could say of him as Paul did Phil. 3.9 what shall we say or think of him but as worth ten thousand worlds in comparison In the meane while let us be content that our life be bid with Christ in God knowing that when he shall appeare we shall also appeare with him in glory Verse 14. c. As obedient children not fashioning your selves unto the former lusts of your ignorance HItherto of the three things to which the Apostle exhorts The reasons follow whereof the first is contained in these verses and it is taken from the image of God in which Gods children ought to resemble him they should strive against all inward evils and refraine all the excesses of life and addresse themselves with all care and confidence to the provision of a better life because they are begotten again unto God and it is required of them that they should be holy as he is holy This reason is both propounded and expounded propounded in these words as obedient children It is expounded two waies 1. By description 2. By proofe or testimony It is described negatively and affirmatively by negation he shewes what we should shun viz. fashioning your selves according to the lusts of your former ignorance Affirmatively he sets it out by shewing 1. the patterne to be imitated 2. and the manner of our imitation The patterne is the holinesse of him that called us The manner is to be holy in all manner of conversation Thus of the description For the proofe 2. things are to be considered 1. Whence the proofe is fetched â—n these word As it is written 2. What is alledged in these words Be ye holy as I am holy As obedient children These two words import a twofold consideration 1. they are the children of God 2. you must obey as children The first point gives an occasion to consider of three things 1. That God hath children not onely Christ his naturall Son and the Angels his sons by creation but the Saints also by adoption and regeneration 2. That it behoves Christians to seeke and know their adoption to be the sons of God It is wonderfull to think of the almost infinite carelesnesse of men that can heare of so great felicity as the adoption of sinfull men to be the sons of God and yet there is no heart in man to seeke after it 3. In that the Apostle applies the consideration hereof to perswade to holinesse of life it shews that the assurance of Gods favour as our Father doth kindle obedience and make us more fit for all well-doing as these places prove 1 Thes. 1.5 6 7. 2 Pet. 1.8 9 10. 1 Cor. 2.12 14. 2 Tim. 1.12 Heb. 10.22 The Use is First for confutation of their fancies that thinke assurance would breed security and that it is better to be a little doubtfull then fully resolved whereas both Scripture and experience is against it yea there is a secret corruption in the hearts of the very godly herein nourished perhaps by the devill But let us be fully perswaded to pray with all importunity that God would give us this knowledge But I have felt more hardnesse of heart and corruption of nature since assurance then I had before First examine thy heart whether thou call not peace of conscience by the name of hardnesse of heart 2. Know that hardnesse of heart and unfitnesse to holy duties is in us by nature and is not taken away by assurance neither is thy case the worse that thou feelest it more now then before For that may import more softnesse of heart 3. Consider
sparkles of appetite after it and delight in it and care to have recourse unto it in all estates It quickens to a continued diligence in exercising themselves in it and therefore we should study the continuall praises of it and pray God also that he would give his Ministers a doore of utterance to set out the glory of those mysteries contained in it Col. 4.3 and besides it should much humble us for our marvellous neglect both in faith and obedience especially if any way wee have caused the word of God to be blasphemed by our indiscretion or sinne wee cannot worse vexe God then by neglecting or despising or dishonouring his word and contrariwise God is wonderfully pleased with us if hee may finde his word to be had in honour and respect with us and therefore such as love the word heartily have great cause to comfort themselves For they are deare to God and Christ ever for that reason as these places shew Ioh. 14.23 17.6 1 Ioh. 2.5 Revel 3.10 The particular doctrine may be raised either from the coherence or from the words in themselves From the coherence wee may note that the Word is the onely ordinary instrument outwardly for the begetting of the seed of true grace in us Iam. 1.18 Rom. 10.14 c. The Uses are divers 1. For first this may inform us concerning the distinct offices of the word and Sacraments The Word begets grace the Sacraments confirme it the beginning of grace we have from the Word the strengthning and nourishing of grace from the Sacraments 2. This may informe us how much we are bound to God for his Word and how much we are beholding to the ministry of the Word 1 Tim. 5.17 spirituall things are hereby ministred unto us Hereby we are begot againe to God we had perished for ever without the Word 3. This may informe us concerning the wofull estate of all such congregations or particular persons as live without the Word of God in the life and the power of it they sit in darknesse and in the shadow of death There is neither wombe to beare thee nor breasts to give thee suck Oh the depth of the judgements of God upon millions of wretched men Oh the sore famine of the Word and this distresse is the more miserable because people are lesse sensible of it Oh if men would think without grace I cannot be saved without the Word I cannot have grace and therefore what shall it profit me to win the whole world if I lose my owne soule by living in places where I cannot heare the voice of Christ Note that the Spirit of God as the internall efficient is not mentioned of purpose it is lest out to compell in us a care of the outward means in which we are sure to find the Spirit working Ministers should therefore speake it boldly and pray that God would open their â—ouâ—hes to speak of these mysteries as becomes the mysteries of God and Christ Phil. 1.14 Col. 4.2 Hence wee may know also how to judge of those that consent not to the wholsome words of God See 1 Tim. 6.3 4. In themselves the words afford us three doctrines 1. The Word is of God and it is of God as the Author of it For man wrote it by the inspiration of the holy Ghost 2 Pet. 1. ult and men preach it now by the commandement of the everlasting God Tit. 1.3 And it is of God that disposeth of the due times of publishing it Tit. 1.3 and God is the subject of it For the Word principally intreats of God his nature and his works All the successe also of the Word it depends upon God There are divers Uses may be made hereof 1. It should set us on longing after Gods word to heare God speake or write to us wee see men long to reade or heare the speeches of the King much more of GOD the King of Kings 2. It should teach us to heare the word as the word of God and not of men 2 Thes. 2.13 that is 1. Reverently as if the Lord himselfe spake to us from heaven 2. Without ascribing to men the praise and glory is due to God wee should glorifie the word Act. 13.48 3. Not daring to let it run out lest God require it Heb. 2.2 If the Angels keep them how much more we Rev. 22.9 4. With confident assurance trusting upon it infallibly 2 Pet. 1.19 5. With subjection of our reasons and conscience to it nothing but the word hath this soverâ—ignty 6. Without adding or detracting Rev. 22.18 19. 7. With passion or wickednesse Iam. 1.18 c. 8. With all possible care to practice it Iam. 1.18 3. We may be assured it will have effect it cannot be bound no malice of men can hinder the will of God 2 Tim. 2.9 4. Therefore let not men despise it for the Ministers sake It is of God and that will appear when the dust which we have shaken off our feet shall witnesse against the world that receives us not Mat. 10.24 Which liveth This which may be referred to either seed or God or the Word but that in the originall the word for seed is not of the same gender and the testimony of Esay in the next verse quoted shewes it must be referred to the word The word lives in God It is a fountaine issuing out of the spring of Gods knowledge and will It lives in Christ the personall word of the Father The word of life is attributed to Christ 1 Ioh. 1.1 to the Scriptures Phil. 2.15 It lives also in the heart of a Christian who conceives by vertue of the seed cast in by the word It lives by effect as it makes us live and so it doth in divers respects both in respect of our naturall life and in respect of eternall life In respect of naturall life First Man liveth not by bread but by every word that proceedeth out of the mouth of God Deut. 8.3 and the creatures are sanctified by the word of God and prayer 1 Tim. 4.4 5. Secondly because the word upholds the godly in their afflictions David saith heâ— had long since perished in his affâ—â—ctions but for the word and our Saviour Christ prayes that God would keepe his by his word Ioh. 17.14 15 16 17. Now for spirituall life The word lives by effect in that it enlives us three waies For first it quickens us in regeneration so in this verse 2. It sanctifies us to live holily Ioh. 17.17 3. It preserves us in the most deadly spirituall assaults in which else we might perish 1 Ioh. 2.14 The word may also be said to live because it is lively Heb. 4.12 It may be said to live because of the sure performance of that which God promiseth though the promise were made many ages since and because the efficacie of the Scriptures abideth still they are as lively now as in Davidâ— time or in Christs time There may be many Uses made hereof First
all worke together for the best Rom. 8.28 Sixthly the entertainment which God gives unto his servants in the meanes of communion with God For when we meet with God familiarly and continue in his ordinances that is an infallible signe and note of Election as when a man findes constantly the pleasures of Gods house Psal. 65.4 power and much assurance in hearing the Word 1 Thess. 1.4 5. an inward sealing up of the comforts of the covenant in receiving of the Sacraments testified by the secret and sweet refreshing of the heart in the time of receiving the conscience being comforted in the forgivenesse of sinnes past Matth. 26.28 an answer and assurance that God hath heard our prayers and beene with us in his service Ioh. 15.15 16. and the like Use 2. The second use should be to worke in us a care to live so as may become the knowledge remembrance and assurance of our Election and so wee shall doe First if we stirre up our hearts to a continuall praising of God for his rich and free grace herein Ephes. 1.3 6. Secondly if we strive to joy and glory in it continually Psal. 106.5 6. Thirdly if we love one another Ioh. 15.17 and chuse as God chuseth Eph. 1.4 not despising the poorest Christian Iam. 2.5 Fourthly if we set up the Lord to be our God to love him with all our heart and to serve him and in all things to shew our selves desirous to please him and to be resolved to please him and his truth and to his glory c. Deut. 26. Esay 44.1 5. Fifthly if we confirme our selves in a resolution to have no fellowship with the unfruitfull workes of darkenesse nor to suffer our selves to be unequally yoaked but since God hath chosen us out of the world to keepe our selves from needlesse society with wicked men Sixthly if we continue in the Word and be patient in afflictions and shew contentations in all estates as knowing that it is our Fathers pleasure to give us a Kingdome Luk. 12.32 and that all shall worke together for the best Rom. 8.28 and that the very haires of our heads are numbred Matt. 10. and that nothing can be laid to our charge to condemne us Rom. 8.33 and that God will never cast away his people whom before he knew Rom. 11.2 because his foundation remaineth sure and hee knoweth who are his 2 Tim. 2.19 Seventhly if we strive to live without blame and offence that God may no way suffer dishonour for our sakes Eph. 1.4 Thus of the election The next thing by which they are commended is their kinred and generation This word generation signifies sometimes an age or succession of men or so many men as live in the world in the age of one man so one generation passeth and another commeth c. Eccles. 1. Sometimes it signifies a progeny or off-spring that is so many as doe descend out of the loines of such a one as the generation from Abraham to David Mat. 1. Sometimes it signifies a kinred or stocke and so not onely carnall but spirituall and thus wicked men are said to be an adulterous and untoward generation Mat. 12.39 faithlesse and perverse Mat. 17.17 so it is no priviledge to be one of that generation but we are called upon to save our selves from this untoward generation Mat. 12.40 so that it is a priviledge to be one of this sort or kinred They are the generation of vipers Mat. 3. Now there is another kind of spirituall alliance and that is it whereby all Christians are a-kin one to another through the blood of Christ as they all descend of the second Adam and of this it is that the Prophet speaketh Esay 53.8 when admiredly he faith of Christ Who can tell his generation And thus the godly are begotten of the best blood in the world because they are begotten of the blood of Christ Ioh. 1.13 The doctrine then is That godly men are the happiest men in the world in respect of their kinred and alliance None come of so good a kinred as godly Christians which may appeare by divers reasons First because they descend of the best blood being the generation of Christ the second Adam and so are better borne than they that can tell of their great Nobility and Blood both by the fathers and mothers side Ioh. 1.13 Secondly because they are a chosen picked chilren or kinred all the kinred culled out of all mankind and so is no kinred in the world For in all other kinreds are all sorts of persons to be found good and bad vertuous and vicious but of this kinred are none but good Thirdly because the whole kinred is royall they enjoy all great preferments whereas there be few kinreds in the world but there are some poore in it but this generation hath not one poore man in it all the kinred are Kings Fourthly because all are fit for imployment all the kinred are Priests and can sacrifice which was not true of the very Tribe of Levi. There is not one Christian but he can perform the worke of the Priesthood doth in his order Fifthly because there are so many of the kinred The meanest Christian is a-kinne to all the Saints in heaven and to all the godly in earth or on earth and there is no kinred in the flesh that can attaine to the like number of kinsfolkes in any degree of comparison worth the speaking of Sixthly because they are all accepted into high favour with the King of Kings Though a King on earth out of his love to one person would do much for many of his kinred yet it is never seen that all the kinred universally are preferred and entertained into speciall favour with the King yet so it is with all the godly it is true of all of every one that they are his peculiar treasure Seventhly because all our kinred will doe for us there is none of them but are able to pleasure us whereas in carnall kinred one may bee a-kinne to so great persons that they will do nothing for them Eightly because other kinred may and will die and leave us but all this generation lives for ever Uses The consideration whereof may serve for divers reasons First hence godly Christians may gather comfort against the best of their kinred in the flesh whether they be lost by displeasure or by death for God here makes a supply of better kinred It should not therefore be grievous to the godly to forsake their fathers house Psal. 45. Secondly hence we should learne how to esteeme of godly Ministers for hereby is implyed that they are the Fathers and Princes of the Tribes in this holy Nation Thirdly it should teach us many duties concerning the godly to whom we are allied First to study our genealogie and get the knowledge of as many of our kinred as we can Secondly to glory in our kinred to joy in our happinesse herein Thirdly to do all good we
view of our owne naturall dispositions to bee able to discerne distinctly what it is the flesh usually is prone to or imployed in 2. We must bee sure to commit our selves to God and by faith lay hold upon Jesus Christ and settle our selves in our assurance for that cuts off many of the maine advantages of the flesh especially it quencheth all those hellish darts that arise from doubtings and despaire which is to discerne the flesh 3. Wee must quicken in us our hope of a better life for that will shew us so much glory to bee had in the service of Christ as all the motions of the flesh will seeme vaine in comparison wee are never allured by the lusts of the flesh but when wee have forgotten heaven or are destitute of the lively hope of it 4. We must bee sober in the use of outward things 1. Pet. 1.13 and remove from the flesh those things wee observe the flesh to bee apt to dally withall if the flesh could be divorced from the world there were little or no danger 5. We must with all readinesse upon all occasions entertaine all good motions any way cast into us by Gods Spirit for as those are set up and nourished the flesh is subdued and kept under 6. We must daily commit our selves and our soules to God by prayer and beseech him to keepe us and accordingly to begge strength to avoid those evils which by nature wee find our selves most prone to 2. Tim. 1.12 Now if the flesh notwithstanding doe on the sudden either provoked by the world or entised by the devill make assault and lust after evill things then in the conflict our armour must be 1. Contrary lustings Gal. 1.17 The Spirit must lust against the flesh by raising up holy desires and loathing of those base affections of the flesh 2. Prayer we must crucifie them drag them before the Crosse of Christ and there accuse them shame them judge them condemne them and begge vertue from the death of Christ to kill them 3. The Word of God For as Christ beat away the devill by alledging what was written so should wee get store of places of Scripture which wee might alledge to our owne hearts when wee are entised to any sinne and so the promises of the Gospel would bee as shooes to our feete that neither thorny care prick nor vaine pleasures defile us and so those promises are because they both shew us greater things then fleshly pleasures can bee and withall shew us such treasure in Christ as may free us from living in care Two rules are of excellent use for this purpose 1. To silence the flesh When it assaults not to suffer it to plead much but presently resist it 2. To looke to the beginnings of any corruption not to dallie with it and give it way upon pretence of safety for it may strangely provoke and beyond expectation if it bee not looked to at first After the conflict wee must remember two things 1. To give thanks to God for the help of his presence as accounting it a singular favour to be protected against so vile an enemy 2. To take heed of our security so to consider of present deliverance as to for more conflicts In the frft place it is profitable considering what reasons Christians have to be carefull of themselves and attend their soules in respect of the flesh For 1. This combate is a daily combate the warre is never at an end it is an adversary that never takes so much as a day of truce 2. There is no safety or help by running away for thy adversary is seated within thee and thou canst not runne from thy selfe 3. The flesh hath might and continuall aid from the divell and the world which almost with infinite variety of occasions ministers obstinacy to the flesh 4. For want of care many worthy Champions have beene for the time foiled shamefully as were Noah Lot David Peter and others 5. No Christian can avoyd it but hath this combate within him Gal. 5.17 And as these or the like reasons may breed care and watchfulnesse so hath the true Christian no cause of despaire but rather many arguments of hope of good successe and daily victories and triumphs over the flesh if he be watchfull For 1. God hath provided him of armour against those kindes of assaults and it is mighty to preserve and subdue 2. Cor. 10.3 4. 2. Christ in his power doth rest in us for this end to assist us in the combate as we cry for help 2. Cor. 12.10 3. We fight against an adversary hath beene often foiled by all sorts of Godly Christians and by our selves in divers particular combates yea against an adversary that hath received a deadly wound that cannot bee cured for so the flesh the first day of our conversion was mortified All that are Christs have mortified the flesh with the Insts thereof 4. Wee have assurance of victory if wee resist Rom. 8.38 5. An incorruptible Crown is laid up for all that overcome 2. Tim. 4.7 8. Re. 2. Now for the seventh point wee obtaine victory against the flesh divers waies as 1. In our justification when wee by faith obtaine the pardon of our sinnes committed and a righteousnesse able to cover us notwithstanding all the spite the flesh doth us This is our victory in Christ Rom. 7. 2. In our sanctification and so wee get victory 1. When we conquer some sins wholly so that we never commit them again 2. When we turne and subdue the power of the sins that remain so as they cannot reigne though they rebell 3. We shall have our finall and full victory in our glorification in the day of Christ when the flesh shall be utterly abolished for ever Now for the eighth point wee may knowe that wee are not at any time overcomne by these signes if we finde them in us 1. If wee judge our selves for all knowne sinnes so as there be no sin arising from the flesh but wee condemn it and keep our selves as men condemned in the flesh being grieved at the rebellion of the flesh in us Rom. 7.1 Pet. 4.7 2. If we hold fast our assurance of faith we are safe so long as we keep the faith 2. Tim. 4.7 3. If wee goe on in our Christian way or course and doe not give over the practice of knowne duties against the light of our consciences if we finish our course 2. Tim. 4.7 Use. The use of all should be First for information and so two waies for 1. It shewes the miseries of such persons as never feel this combate that have all quiet in them it is a signe the flesh and the divell rule all and there is no sanctified Spirit to resist 2. It shewes the folly of some godly persons that are troubled as if their states were not right because they finde such a combat in themselves whereas they should rather conclude the contrary that therefore there is some workmanship
refuse certaine meates and dayes the Conscience erred in judging those meates and dayes to bee unlawfull to be observed and used and yet hee calls them that were so led by an erring Conscience hee calls them I say brethren But when we speake of an evill Conscience we meane Conscience unregenerate As a man may have sinne in him and yet be a good man so may Conscience have blindnesse in it and yet bee a good Conscience The signes of an unregenerate Conscience may be gathered from the differences of evill Consciences The signes then of an unregenerate still Conscience are these First when it is quiet in the committing and after the committing of knowne sinne whether open or secret For open sins as for drunkennesse swearing lying profanation of the Sabbath and the like the Conscience cannot be good when these or the like open wickednesses are committed and so when it is quiet notwithstanding secret whoredome or filthinesse of any kinde or continuall wickednesse in the thoughts or desires that Conscience that can abide a soule heart is a wicked Conscience Secondly when it excuseth for doing notorious evils and so they have evill Consciences that could trouble and persecute even to the death godly men and yet thinke they did God good service Iohn 16.2 The signes of an unregenerate stirring Conscience are these First when the Conscience serves onely to tell ill newes when it serves to tell a man onely of his losse by Adam or the Law but never comforteth him by bringingâ—in any evidence of Gods favour in Christ. That Conscience that terrifies without Christ that is without mixing any of the comforts of the Gospell in Christ is an evill Conscience the speciall property of a good Conscience is to excuse and comfort and therefore that Conscience that doth onely accuse is an evill Conscience Secondly when the Conscience flees from the presence of God as did Adams Conscience after the Fall and this the Conscience discovers when it dares not stand before the discovery of the Law of God not dares abide a powerfull Minister that speakes to the Conscience of the hearers and ransacks them Thirdly when the Conscience languisheth about questions that tend not to edification and raiseth the strength of zeale and all the power of it about things that are lesse necessary either unto faith or practice And this was the case of the Pharisees Conscience that spent all their zeale about lesse matters and neglected the waightier things of the Law And this is the case of all such Christians that are zealous with a fiery zeale about circumstances or the estates and businesses of others and neglect the maine things of substance that concerne their owne sanctification assurance or salvation Fourthly when the Conscience is for men and not for God when the motive that raiseth and incourageth it is the praise of men and not the praise of God This also was the case of the Consciences of the Pharisees for the Conscience in them was busie and did require good duties but the respect was still the praise of men whereas a good Conscience is for God above all Fiftly when it will accuse onely for grosse evils and those knowne to others and not for lesse and secret sins to be repented of Sixtly when it will accuse onely in the time of adversity as in the case of Iosephs brethren Thus of the signes of an evill Conscience The misery that the men have that have an evill Conscience followes and they are miserable whether they have a waking or a sleeping Conscience The misery that comes from a waking Conscience is evill and may be two wayes discerned first by the tearmes by which it is called and resembled in Scripture secondly by the effects which it worketh really upon a man For the first An evill Conscience that is awake is in Scripture compared to a sting or pricke wounding the heart of a man It is likened also to a dog or a bloud-hound that lieth at the doore and having fresh sent howleth and barketh after the malefactor Gen. 4. It is likened as some thinke by David Psal. 51.4 to an evill contentious wife that is ever before a man chiding and brauling and as a moth secretly eats the garment so doth an evill Conscience eat up the heart of a man when others little see it Prov 25. It is like a dart strangely shot into a mans body Psalme 38. and it is compared to the boyling of the tumultuous sea Esay 57. and it is called a worme that dieth not but lieth gnawing and eating upon the heart of a man Esay 66. Marke 9. So that a man that hath an evill Conscience is like a man that is stung by a serpent or followed by a bloud-hound or vexed by a continuall-contrarious wife or that is hourely shot through with darts or that hath a living worme ever gnawing at his heart But that this may be more distinctly understood wee must take notice of foure effects of an evill Conscience usually The first is shame He that hath an evill Conscience is betrayed by his own blushing many times when his offence is secret yea a man feeles an inward shame in his owne heart disgracing and abusing him though he make no outward shew of it For though sometimes an innocent person upon the fulnesse of an aspersion may conceive shame as David did Psal. 44.15 yet it is usually the effect of an ill Conscience The second is paine and anguish of heart arising from the gnawing and stings of Conscience mentioned before which so continually burdens the heart that it takes away all contentment in any thing and keepes the heart in an habituall disconsolation and though the disease of melancholy may breed a sadnesse like unto it yet is there manifest difference betwixt this affliction of spirit and melancholy for the melancholick person usually can assigne no certaine reason of that sadnesse whereas Conscience when it stings a â—â—gnes the cause of it to be such and such things which bring noâ— only the shame of men but the wrath of God Besides melancholick sadnesse may be eased by physicke but this sorrow is not cured by any meanes but such as are spirituall The third is a strange kind of feare breaking the heart of a man and so subduing his courage that he is not able to sustaine himselfe against the impressions of vaine causes of feare A trembling heart is the effect of an ill conscience Deut. 28.65 Thus wicked men are said in Scripture to feare when no man pursueth them Pro. 28.1 and to be so faint-hearted as the sound of a shaken leafe shall make them fly as it were from a sword Levit. 26.36 and as it is in Iob The sound of feare is alwayes in his eares yea the terrours of conscience sometime so enrage upon the offender that no torments are like unto their terrours which sometimes are so great that they are hardly able to sustaine themselves but discover their horrible
say that is he may be insallibly assured of it And this is true in two respects first he may know that he is truely called and converted and elected of God secondly he may know his calling in respect of the warrant of all his particular actions as here he may know what is required of him in his carriage towards his enemies Now that every true Christian may be sure of his calling and election and may know his conversion is most apparent by these Scriptures 2 Cor. 13.5.1 Cor. 3.16 2 Tim. 1.12 Heb. 8.11 1 Iohn 2.3 3.14 4.16 5.13 19. And that every Christian is bound to seeke this assurance and knowledge is apparent by many reasons As first from Gods Commandement he requires it of us that we should with all diligence seeke to make our calling and election sure 2 Pet. 1.10 Secondly many reasons may be gathered from the effects and benefits such knowledge and assurance will bring to us Assurance is profitable for many things In generall it is our best riches on earth Col. 2.2 and in particular 1. It estates us in all the promises of God when we know we are truely called then we know our right to all the promises of Gods Word 2. It purifieth the heart and life of man Acts 15.9 for when we know we are the children of God we are thereby stirred up to the greater care to please God and walke in his waies 3. It greatly staies and supports the heart of man in the evill day when temptation or afflictions befall us yet the comfort of our assurance sustaines us and refresheth us greatly For helpe in the evill day the Apostle saith we should above all things put on the shield of faith which if it remove not the crosse yet it quâ—ncheth the fiery temptations of Sathan with which we may be assaulted Eph. 6.16 and it greatly helps us against the feare and terrour of death Heb. 10.19 20 22. In a word it overcomes the world 1 Iohn 5.4 5. 4. The faith of a Christian is all his living he lives by faith in all the occasions of life as his faith helps him when all other meanes faile him and makes all other meanes more successfull when he useth them The just man lives by faith The people in captivity that were Gods children raised a living for themselves in a strange land by their faith Hab. 2.5 5. It puts life into all the duties of religion or righteousnesse it worketh by love it â—ets all our affections on worke towards God and his people and creatures Gal. 5.6 6. It opens a spring of grace in the heart of a Christian every good gift from above is excited and made to flow from within him by the benefit of his certaine knowledge and assurance of faith Iohn 7.38 Now if any aske how a Christian comes to know his calling I answer 1. By his sensible feeling of his sins to be a heavie burthen to him of which he is truely wearie so as he desireth more to be rid of them than of any burthensome crosse whatsoever Mat. 11.29 9.13 2. By his manner of receiving the voice of Christ and the preaching of the Gospel not in word but in power The voice of Christ hath a marvellous power over him above all things in the world which appeares by the effects of it for he seeles in hearing the word first such an estimation of it as he acknowledgeth nothing like it for power and wisedome 1 Cor. 1.23 24 Secondly he finds at some times especially such an assurance of the truth of his religion and the doctrine he heareth that he is fully established and freed from his naturall uncertainties about the true religion Thirdly the Word worketh in him spirituall senses and very life from the dead which he feeles in all parts of his conversation making conscience of his waies in all things bewailing his frailties and striving to be such as God would have him to be Fourthly it makes him to separate himselfe from the world avoiding all needlesse societie with the wicked and exciting in him constant desires to use the world as if he used it not Fiftly much spirituall joy before the Lord even then when in respect of outward things he is in much affliction The most of these effects are noted 1 Thes. 1.4 5. 3. By the image of the vertues of Christ in his heart by new gifts in some measure for when God calls a man he reveales his Son in him Gal. 1.15 16. There is begotten in him a likenesse of Christ his very disposition is changed into the similitude of the vertues of Christ God gives him a new heart with the image of Christ stamped upon it and he is like Christ in respect of lowlinesse of minde and meekenesse and contempt of the world and love of God and the godly mercy wisedome patience love of his very enemies and desire to live without offence and praying to God as to his Father Quest. But if Christians may know their calling what should be the reason that so many Christians are so unsettled and are not assured of their calling Answ. Distinguish of Christians some are Christians in name and outward profession but not in deed being not at all converted though they have the meanes of conversion and this is the estate of the most men and women in all places Now some are indeed converted but are weake Christians as it were infants that lie but in the cradle of religion Now for the first sort the answer is easie They know not their calling because they are not called yea they are so far from knowing it that they generally are offended at it that we should teach that any body can know his owne calling certainely Carnall Christians then know it not because they have it not and in particular the causes why these Christians attaine not assurance is because they rest upon common hope of mercy in God which house is but like the house of a Spider and will give up the ghost when the evill day commeth upon them And besides they live in knowne sins which they love and preferre before all things can be offered to them by the Gospel Now it is impossible to have true assurance and to lie at the same time in knowne grosse sins without repentance And further many Christians by their wilfull unteachablenesse and incurablenesse in sinning doe so provoke God that all meanes notwithstanding yet those things that concerne their peace are hidden from their eyes Luke 19.42 Now for the weake Christian the causes of his want of assurance are such as these sometimes ill opinions about assurance either that it may not be had contrary to the charge given 2 Pet. 1.10 or if it be had it will not be profitable contrary to the reasons given before Sometimes it is their ignorance they are so unexpert in the Scriptures that not discerning the frame of godlinesse in generall they can never tell when
16.8 Or else in respect of the second table 2. Defects in the manner of doing righteously and so 1. In generall 5. waies Many defects in Gods worship How the 〈◊〉 comâ— 5 to be diseased The diseases of the soule are grievous many wayes Why many feel not the diseases of their soules Wherein Christs healing excels for our comâ—ort Ezek. 36. Hâ—s 14.2.3 Esay 19 2â— Jer. 17.14 What we must doâ— to be healed of Christ. Psal. 147.3 Esay 57.15 18. Gal. 6.14 Rules for such as desire Christ to heale or help their bodily griefes What is meant by going astray The misery of such aâ— goe astray â—ppears in divers râ—spects Aggravations of their misery 〈…〉 mens 〈◊〉 asâ—ray Esay 16 1â— Job 12.28 Signes of a lâ—sâ— sheepâ— Divers things that give hope of curing to such as be out of the way 〈…〉 〈…〉 The time of returning 〈…〉 returning 〈…〉 against dâ—vers the 〈◊〉 aggravations against divers that returned 〈…〉 of lost 〈◊〉 do 〈…〉 The meanes of returning 〈…〉 〈…〉 Qâ—â—st 〈…〉 What attributes are given to Christ as a Shepheard Christ is one Shepheard He is the true Shepheard He is the good Shepheard 1 Tim. 1.13 16 1 Cor. 9 10 11 Hee is the great Shepheard and that in divers respects The happinesse of such as live under this Shepheard appeares in ten particular priviledges Cant. 1.7 Zach. 11 9.10 Explanation of the tearme Bishop Christ excels all other Bishops in ten respects Such are happy that live under the charge of this Bishop Duties of such as be under the charge of this Bishop Generall scope Note Sixteene motives fâ—r man and wife to live quietly and comfortably together Use. Five speciall causes of disorder betweene man and wife Helps for man and wife to attain an orderly and quiet life Reasons to prove that women ought to be taught their duties as well as men Why the Apostle is so large in setting down wives duties What thingâ— are imported by often repeating of them Note Eight reasons why Wives ought to be subject Why the Apostle chargeth wives only with subjection In what things they are to be subject The maner how they must submit In what cases the wife ought not to subjâ—ct her selfe Particular sins of the wife again subjection Divers waies of winning men Note Causes oâ— revolting in many are divers Nine signes to know whether we be won effectually Sixe things required to sound obedience Divers kinds of winning Note What a Minister must doe to win soules To be won what it imports Note Why all are not converted at once Divers waies from God to further our salvation Doct. 1. By what meanes we may win wicked men in our conversation What things a wife must especially practise to win her husband Note Use. In what respects godly men are said to be pure Note Motives to chastity Preservatives of châ—stity How a chaste wife may be discerned Reasons why wicked men are sinitten with a serviâ—e feare Feare two 〈…〉 Reasons why we ought to expresse this fâ—â—re of God in our conversation By what waies we must shew this feare of God By what waies we are to expresse this feare of God towards men What sorts of men have not Gods feare Wherein wives shew their fear of their husbands Elâ—vâ—n reaâ—oâ—â— against vâ—ine â—ttâ—re in â—omen Foureteene waies by which appâ—râ—ll or dressing our sâ—lâ—â—s becomes vicious Whâ—t the man of the â—eart iâ— His originall Whâ—râ—in he eâ—cells the outward man His naturall condition very miserable many wayes Especially in his workes which are abominable By what means the man of the â—eart may be menâ—ed How we may know when the man oâ— the heart is right Not◠〈…〉 Note What things are requisite to meâ—knesse Motives to meeknesse Oâ—iousnesse of frowardnesse from the cause and effects of it Helps for the attaining of quietnesse and meeknesse Rules for our practise so as God may bee pleased with 〈◊〉 Two singular vertues in a good example When an example binds In what things Antiquity is ill pleaded In what cases respect is to be bad unto old times Use. Signes of such as trust in God Reasons proving the excellency of this trusting in God Admirable effects of this trusting in God Helps to attain this grace of trusting in God Rules to be observed in our right trusting in God Vid 1 Tim. 5.5 Ier. 49.11 Note Doct. Gaâ—ly women daâ—gâ—ters of Sarâ—h three waâ—es What things mar a good action How we are said to do well Reasons why we 〈◊〉 alwaies to be doing well Causes of amazement in wives Why Husbands duties are noted in the last place Moâ—â—vâ—◠〈◊〉 persâ—ade Husbands to be carefull of their duties What things cohabitatâ—â—n doth import In what cases it is 〈◊〉 full for the husband to be absent Whether separation from bed and brood be lawfull Cases of nullitie Concerning divorce what rule is to be observed Excellency of divine knowledge in many respects Means to give power to our knowledge What this dwelling with knowledge imports How many waies husbands honour their wives In what things women are more fraile than men Hâ—w godly men come to be heires Wherein the greatnesse and glory of our adoption appeareth What kind of persons we must be to attaine this adoption Marks of Gods heirs and adopted children How Gods â—eires must carry themselves Naturall life but a meane thing in divers respects Degrees of spirituall life The originall of this life It hath its originall from God three waies The nature of it consists in a saving knowledge or celestiall light Which knowledge must have these properties and effects in it Divers things nourish this life This life differs from eternall life many waies 1. In respect of place 2. In respect of the means that preserve this life 3. In respect of the company 4. In respect of the quality of the life it selfe 5. In resect of the effects of life in â—â—ch degree 1. For righteousnesse 2. â—â—r peace 3. For joy Whâ—t men must dâ—e to attaine this life A Christian hath many helps to attaine it Signes of this life are six Properties of this life are five What duties this doctrine should compell godly men to practise Grace manifold What is meant here by grace Two wayes considered What it excludes What it includes What priviledges follow on such as enjoy Gods grace Men trâ—nsgresse against the grace of God many wayes Godly men and women are heires together many wayes The excellency of prayer appeares in many respects Fâ—om whence the sorts and difference of Prayer doth arise Prayer may be hindred seven waies in the hearing of it How it is interrupted in the making of it Five things of singular use to keep us quiet in trouble Note For what reasons we ought to be all of one mind Helps unto unity of mind 2 Pet. 1. ult Aggravations against discord in opinion Many are the ill causes of dissenting In what things we may not be of one minde with the Church of Rome Wherein â—e expresse our compassâ—on The motives or reasons to perswade us to it Who are brethren Reasons to perswade us to love as brethren With what kind of love we are to love the brethren Rules to be observed that brotherly love many continue Either such things we are to avoid Or such things we are to practise How to order our selves towards our brethren in case of sinne against God or trespasse against us Three caveats to be looked unto in our loving of them What things bowels of compassion or mercy import When our bowels of mercy are right Motivés to be pitifull What things are comprehended under courtesie Divers kinds of blessing When we blesse in deed Wherein particularly For what reasons â— Christian should be much affected with the conâ—ideration of his calling Reasons proving the necessity of knowing our calling and assurance By what means a Christian comes to know his calling Divers sorts of Christians Causes why many weake Christians know not their calling Note Godly men doe inherit blessing many wayes 1. From men 2. From their own consciences 3. From God and that divers wayes In this life godly men have Gods blessing three wayes What we must doe to get Gods blessing How godly men may grow in the comforts of Gods blessing Note Note For what reasons men ought to take off their affections from the love of this life In what respects the vanity of earthly things appeare Men have no reason to be in love withearthly commodities and that for divers causes In what cases it may be lawfull for some persons to be in love with this life What such must doe to prolong their life What daies are evill in respect of wicked men Wherein godly mens daies are evill Great difference betweenâ— the evill daies of wicked and godly men Evill daies common to wicked and godly men 2 Sam. 19.36 What are good daies in generall In particular there are divers sorts of good daies to the godly Mans life is short In what respect it is short Causes why most mens lives are so short Uses