doth not teach vs so to reioyce as if there were no further dangers to be feared no further opposition to be expected no further temptation to be endured no further enemies to be resisted but importeth that there is much fighting and wrastling much care and sorrow many perplexities and troubles yet to be forecast and looked for we may not then be secure as if there were nothing any more to trouble vs but we may be secure and without doubt of an happy issue and deliuerance from all troubles and this is the hope that we reioyce in Therfore Saint Augustine saith vpon Psal 37. Ioy that thou art redeemed but yet not in reall effect as touching hope bee secure 2. Pet. 1.10 here the Apostle giueth vs counsell rather to giue diligence to make our calling and election sure by good workes but it were idle and vaine to vse diligence if the assurance of our election and vocation could not be attained vnto without any extraordinary reuelation And this place sheweth that the election of God which is most certaine in him and in it selfe is made known and certaine to vs by good works whervnto God hath appointed vs not that it is grounded vpon our will or workes which are good but vpon his gracious decree by which before the world was made he chose vs and in time called vs and hath giuen his spirit by which we are made not onely willing but most thankefully to embrace his grace and to know his fatherly loue towards vs for if by his spirit we know that God is our father as Paul teacheth Rom. 8.15.16 we know also that we are predestinate to his inheritance in Christ which knowledge is confirmed by the works of obedience which are the fruites of the spirit of adoption But if we cannot know it as the Papists say but onely hope with such hope as is vncertaine and may be confounded in vaine should the Apostle exhort vs to make our election sure by good works 2. Cor. 13.5 proue your selues whether you are in the faith examine your selues knowe you not your owne selues how that Iesus Christ is in you except ye be reprobates here the Apostle takes it for graunted that he which hath faith may know that he hath faith and sheweth that to prooue a mans selfe whether he be in the faith is to prooue whether Christ be in him because the faith of which he speaketh is that liuely faith wherby Christ dwelleth in our hearts And if Christ be in you saith Paul Rom. 8.10 the body is dead as touching sinne but the spirit is life for righteousnes sake which cannot be without repentance hope charity such other spirituall graces wherewith the spirit of Christ endueth them in whom Christ doth dwell He therefore that knoweth himselfe to be in the faith as the Apostle meaneth it knoweth Christ to be in himselfe he knoweth himselfe to be dead to sin and aliue to righteousnes and that he is not without repentance hope charitie and other vertues wrought in him by the spirit of Christ and consequently he knoweth and is assured of his election and saluation for faith is the faith of Gods elect Tit. 1.1 and Act. 13.48 so many beleeued as were ordained to saluation Rom. 8.38 I am perswaded that neither death not life c. therefore the Apostle was fully perswaded of his saluation in Christ otherwise to speake as if the Apostle were in doubt is a blasphemous vntruth for in many places he protesteth his assured hope and confidence as Philip. 1.23 desiring to be loosed and to be with Christ here he doubteth not but after his dissolution to be with Christ We haue the like confidēce notably expressed 2. Tim. 4.8 Henceforth is laid vp for mee the crowne of righteousnesse which the Lord the righteous iudge shal giue me at that day c. this particle for me is the speech and language of faith So the Virgin Mary doth call Christ her Sauiour Luk. 1.47 and the theefe vpon the crosse said Lord remember mee c. Cap. 23.43 The like also Paul saith Gal. 2.20 that Christ gaue himselfe for me and in that it is repeated againe it sheweth the strength of his confidence Neither is this any singular priuiledge and prerogatiue in Paul but it is the common confidence of all the faithful Eph. 3.12 by whom we haue boldnes and entrance with confidence by faith in him here the Apostle speaketh not only as a teacher of the Church as an Apostle as a man of experience in which respect we ought to giue him credit but he ioyneth himselfe with many others as if he should say we haue boldnes meaning the rest of the Apostles the Ministers and all the faithful When a word is confirmed by the mouth of two or three witnesses we ought to giue credit but hauing here so great a cloud of witnesses we ought to beleeue it without all gaine-saying that a man may be assured of his saluation for entranae with boldnes is a fruit of iustification Rom. 5.1.2 1. Ioh. 3.14 We know we are translated from death to life that is to say we are free from death the wrath of God sinne and damnation translated vnto the fauour of God righteousnes and eternall life The certaine vnfallible and vndoubted assurance thereof is expressed by the verbe of the tense fully past for he doth not say we know that we shal passe but that we haue passed from death to life The like place is Ioh. 5.24 shall not come into condemnation but hath passed from death to life and againe Eph. 2.6 hath raised vs vp together and made vs sit together in the heauenly places in Christ Iesus 1. Ioh. 5.19 we know that we are of God therefore we may be assured of the fauour of God and that we are in the state of grace The Apostle speaketh not in the third or second person but in the first person wee know putting himselfe in the number now the Apostle was sure hee had the spirit of God for if the Apostles Paul and Iohn could pronounce certainely of others 1. Ioh. 2.14 that they knew the Father that they were strong and the word of God did abide in them and that they had ouercome the wicked and blessed Paul 1. Thes 4.8 of the Thessalonians that God had giuen vnto them his holy spirit as also 2. Thess 2.13 that God had chosen them to saluation much more were they certaine of themselues 1. Ioh. 5.10 he that beleeueth in the sonne of God hath the witnes in himselfe Saint Iohn penned his first Epistle that he might shew vnto the Church of God a way how they might ordinarily and fully be assured of the loue of God of eternal life and therefore he affoards vs many pregnant testimonies for this purpose Ioh. 2.3 Hereby wee know that we haue knowne him if we keepe his commandements v. 5. he that hath his word in him is the loue of God perfect indeed hereby we know that
thee to desire aboue all things the kingdome of heauen and the happines of the life to come now to quicken and to spurre on thy affection let me propound vnto thee some grounds motiues wherwith we cannot but be whetted on and haue a sharpe edge set on our desires And albeit many things here might be deliuered yet I will only rest contented to haue commended vnto thee these two First mans misery secondly the happines promised by the Lord in the Gospel If neither of these can preuaile with men to make them lust after the life that endureth for euer I must conclude they are no better then dead persons whose end is to be burned in vnquenchable fire Touching mans misery we are to consider that men naturally are the children of wrath Eph. 2.3 vnder the curse and malediction of God Galat. 3.10 subiect to horrible vexation and terrors of conscience Isa 57.20.21 like to the raging sea that cannot rest And all their life long they liue in feare of death and of such iudgements as are forerunners of death Heb. 2.14 Their prosperity and aduersity their callings and their afflictions are accursed nothing maketh them better but euery thing a great deale worse all beeing infected and poysoned vnto them by their owne sinnes and Gods fearefull vengeance vpon the same If they liue it is to the increase of their owne damnation if they die they goe to take present possession of eternall destruction if they refuse to eate or drinke for the preseruing of life they are murtherers of themselues if they doe eate and drinke they are vsurpers of that which is none of their owne if they come not to the word and sacraments they are contemners of Gods ordinances if they doe come they are profaners of the same and so shal be further hardned to their finall perdition In a word vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Tit. 1.15 Here the Apostle setteth out the miserable state of a wicked man thus 1. he is one that is vncleane 2. an vnbeleeuer 3. one to whom nothing is pure 4. his mind 5. his conscience is polluted In all which respects he is a most odious person in whō is nothing but filthines of flesh and spirit 2. Cor. 7.1 the which the pure eies of the Lord cannot abide Abac. 1.13 If the wicked man be thus vncleane then hate his company Psal 119.115 the vile person is to be contemned Psal 15.4 come not neere him Psal 26.4.5 touch him and thou wilt be defiled he is filthie within and without and with the Leper must be thrust out of the camp for feare of infection Leuit. 13.14 And is not this a wretched case if then we consider our misery and the wofull fruit of our sinne which hath debarred vs from all comfort in heauen and earth from God or any of his creatures and if we remember that sinne hath wrapped vs vnder condemnation hath set God and his creatures as hosts and armies against vs hath made nothing ours but hell and damnation euen the sole representation of this miserie is sufficiently able to rauish a man with an insatiable desire to be freed from this grieuous estate and to be possessed of euerlasting happines Touching the happines which shal be enioyed in the world to come it is such as the eye hath not seene not the eare hath heard nor euer entred into mans heart 1. Cor. 2.9 If Salomons kingdome was so esteemed because of the wisdome which was in Salomon of the same and renowne that he had throughout all the world and because of the good order policie which was in his gouernement that he amazed the minde and vnderstanding of the Queene of Saba and because of the great abundance of gold and siluer and of all sorts of riches and goods and of the rest quietnes which was among the people of Israel at that time let vs thinke what is the excellencie and magnificence of Gods kingdome in which Iesus Christ that great Salomon raigneth which is the wisdome of God and he in whome all the treasures of knowledge and wisdome and of all the blessings of God are hidden for to bestow them to his subiects and to make them all partakers of them in as much as that kingdome of Salomons was not but the figure and shadow of our true Salomons kingdome the true peace who hath made peace between God and vs and hath deliuered vs from all our enemies Now this happines we shall enioy at the last day of our separation and at the last iudgement The first of these hath two parts First it containeth an absolute immunitie and freedome from all infirmities of bodie and soule as it is saide Apoc. 21.4 God shall wipe away all teares from our eies for the bodie shall be free from all labour care c. which is expressed in the word rest Psal 15.1 And the soule shall be free from all the suggestions of Satan to euill and all other corruptions wherewith the best and choisest of Gods seruants in this life are wonderfully assolted Secondly the body sleeping in the earth the soule shall absolutely bee freed from sinne and liue in the fauour of God so as there shall bee added vnto vs a present entrance into the Lords ioy Mat. 25.21 which is called the entrance into the Lords Paradise Luk. 23.43 and into the bosome of Abraham Luk. 16.22 But the glorie of the last day is farre greater and resteth in three things First in the resurrection and waking of the bodie at what time it shall be made conformable to the bodie of Christ Phil. 3.21 who shall change our vile bodies that they may be fashioned like to his glorious bodie which is to bee vnderstood not of changing the substance forme or fashion or the members of our bodies but of deliuering of them from those qualities whereto they are subiect by the meanes of same and by beautifying them with the contrarie as 1. Cor. 15.52 wee shall be changed for this corruption must put on incorruption and this mortall must put on immortalitie at which time they shall need no naturall prouision nor maintenance Apoc. 7.16 but shall shine as the sunne Dan. 12.3 Secondly there shall be a new heauen and a newe earth wherein the Saints of God shall dwell and all things shall bee restored to their first maiestie Isa 65.17 2. Pet. 3.15 Apoc. 21.1 Thirdly which is the greatest of all wee shall then haue the beholding of the verie face of God 1. Ioh. 3.2 and there shall be no marks set to keep vs from the mount where the Lord dwelleth as was Exod. 19.12 but as S. Paul saith 1. Cor. 13.12 then shall we see face to face and knowe euen as wee are knowne And in this presence of God Psa 16.11 is fulnes of ioy and at his right hand there are pleasures for euermore Much more might be spoken of the excellencie of
to the voice of Christ deliuered by the minister out of the Gospel Seeing then the spirit of God doth witnesse by the word vnto vs our adoption and saluation wee may learne from hence that it is a work of a man out of Christ not to beleeue and assent vnto the word but rather to stand out in reasoning against the euidence of it For so soone as a man is become the sheepe of Christ he cannot but presently heare his voiyce Ioh. 10.27 and hence Christ himselfe prooueth the carping Pharisies not to be of God because they could not abide to here his sayings Ioh. 8.43 and who be they to whom the Gospel is hid euen they that perish 2. Cor. 4.3 If wee would haue a more euident marke to know them by it is added that they bee such as the eies of whose minds the God of the world hath blinded wherein is implied a wilfull ioyning with Sathan to blind themselues further by their malice then they were by corrupted nature And if we would looke to our congregations we shall finde many such of whō we may pronounce that which Steuen did of the Iewes that they were resisters of the holy Ghost Act. 7.51 For whose words be these to the Almightie Iob 21.14 Depart from vs wee will not the knowledge of thy wayes and who is the Almightie that we should serue him For how many of vs that heare the word receiue the Sacraments and goe for Christians resolue yet not to leaue our sinnes till they leaue vs nay the obstinate purpose of our hearts is to practise them stil and what is this els but with the seruants in the parable Luk. 19.14 to send word into a farre countrie after the king that we will not haue him to rule ouer vs but our owne lusts shall still prescribe lawes vnto vs Againe when wee call the people as God did his Ier. 6.16 to walke in the old way that they may finde rest to their soules they answer vs with them we will not walke in that way the sound of the thing if not of the voyce speaketh for we call from swearing lying couetousnes which is idolatrie from Sabboth-breaking intemperance drinkings vncleanenesse but mens hearts speake by their liues we will sweare we will drinke to drunkennesse the waies of God are too straight and vnequall a man had as good be in prison as in these bonds By these instances wee may see as in a glasse that many are tainted amongst vs with this fearefull sinne of rising vp and reasoning against that light which shineth out in the word Secondly the Sacraments The second meanes whereby the spirit giueth vs assurance of our saluation is in the frequent vse of the sacraments which are added to the couenant of grace as seales not to confirme Gods promises in themselues which are so vndoubtedly true that they need no confirmation but to strengthen our faith in this assurance that they belong particularly vnto vs. For whereas in the word the promises of life and saluation are generally propounded to all beleeuers in the vse of the Sacraments they are particularly applied to euery worthy receiuer to the end that doubting being remoued they may be certainely assured that all the promises of the Gospel doe belong particularly to themselues To this end the Sacrament of circumcision is called the seale of the righteousnes of faith Rom. 4.11 because thereby as by a seale Abraham was confirmed in the truth of Gods promises and assured that the righteousnes of faith that is the righteousnes of Christ did belong vnto him And answerable to this Sacrament is Baptisme wherein Christ and all the gratious promises of life and saluation made in him are particularly applied to the party baptized Gal. 3.27 all that are baptised into Christ haue put on Christ The Apostle here compareth Christ to a garment which by the hand of faith is put on by euery particular beleeuer So in the administration of the Lords supper the bread and wine is particularly deliuered vnto all the communicants to signifie vnto them that euery one who stretcheth forth the hand of faith doth receiue Christ and all his benefits whereby his soule is nourished vnto euerlasting life Whosoeuer therefore hath faith he may be assured that he receiueth Christ he may be assured of his election and saluation Ioh. 1.12 for to as many as receiued him he giueth power to be the sonnes of God And who are these euen those that beleeue in his name Ioh. 6.54 and whosoeuer eats his flesh and drinks his blood hath eternall life Now if we would know how we feed vpon him it is by the mouth of faith Ioh. 6.47 The spirit of God properly as the efficient cause doth seale Eph. 4.30 because it doth confirme and stablish in our hearts the assurance of euerlasting life and saluation by his testimony but it doth it by the ministery of the word and sacraments so that in one blessing of God we may consider three things 1. that by his word God teacheth vs 2. by his sacraments be confirmeth vs 3. by the holy Ghost he illuminateth our minds that the word and sacraments may obtaine their proper end and vse When God giues any blessing to man it is to be receiued by man as God giueth it now God giueth Christ or at the least offreth him not generally to mankind but to the seuerall and particular members of the church In the Lords supper as in euery sacrament there is a relation or analogie betweene the outward signes and the thing signified The action of the Minister giuing the bread and wine representing Gods action in giuing Christ with his benefits to the particular communicants Againe the action of receiuing the bread and the wine seuerally representeth another spirituall action of the beleeuing heart which applieth Christ vnto it selfe for the pardon of sin and life euerlasting So then thus speaketh the spirit to the soule as sure as the water doth wash away the filth of thy body so doth the blood of Christ sprinkled vpon thy soule by the hand of faith and by the holy Ghost wash thee from all thy sinnes Ioh. 1.7 And as the bread and wine receiued into into thy body becommeth wholly thine so thy beleeuing soule receiueth withall Iesus Christ with his death and righteousnes to the sealing vp of thy euerlasting saluation For 1. Cor. 1.30 Christ is made of God vnto vs wisedome righteousnes c. 2. Cor. 5.21 aad he was made sinne that knew no sinne that we should be made the righteousnes of God in him And thus we haue heard the testimony of the spirit in the vse of the sacraments Thirdly the fruits of the spirit A third meanes wherby we may be assured that Gods spirit witnesseth vnto vs our election and saluation are the fruits and effects of the spirit for the effects argue the cause as the cause the effects and that not onely in natuaall things but also in those which are supernaturall and
speeches And in the next place followes a desire and an hungry appetite after grace to be embraced of vs Isa 55.1 Come buy and eate come I say buy milke and wine without siluer and without monie 1. Here are two things signified 1. As in bargaines betwixt man and man he that buyeth a thing of another must part with something that formerly was his owne so must we in this purchase of ours And what is that we must part withall with nothing but our own sinnes which will doe vs no good but infinite hurt if we retaine them still To this purpose it is said Matth. 13.44 That the kingdome of heauen is like vnto a Treasure hidden in the feild which when a man findeth hee hideth it and for ioy thereof departeth and selleth all that he hath meaning all that he hath from his owne corrupt nature and renounceth all his carnall affections so that as the price we paie for any thing is altogether alienated from vs so must sinne be though neuer so much esteemed and beloued beforetime And thus are the words to be expounded Isa 55.7 Let the wicked forsake his waies the vnrighteous his own imaginations c. Many forsake some euill wayes but not their owne or if they doe leaue their old waies and works yet they doe not forsake their owne imaginations but we must forsake the one and the other Now in the second place we must haue a feruent and ardent desire after the thing we would buy for as they that haue great store of meat and variety of choice wines set before them and haue no appetite all that prouision will doe them no good but rather vexe and trouble them so if we loath all spirituall foode what will the abundance thereof profit vs Now when we find in our selues this dulnes and deadnes let vs conclude for a certainty that we stand in neede of physicke for the purging of our soules for sinne worketh on our hearts as ill humors do in our stomacks it maketh vs to loath all spirituall foode and all meanes of refreshing And take this for an vndoubted truth which though our mouthes will not confesse yet our hearts must needs acknowledge when we haue no desire to heare the word preached or to receiue the sacraments when it is to be administred there is some sinne or other not throughly repented of which so cloyeth the soule that it cannot delight in those holy exercises And as our harts are more purged by godly sorrowe for sin so will our hunger and thirst after righteousnes and the meanes thereof be still increased in vs. Secondly we must endeauour to know our misery what we are by nature and by desert in regard of our great and greeuous offences that so being poore in spirit we may sigh and cry for grace whereas those that are proud in spirit care not for it This course was euen taken by those who laboured to induce and bring offenders to repentance to set before their eies and to make them see the condition wherein they were So Christ dealt with the Church of Laodicea to the end he might make her seeke for reconciliation with God he laboured to make her see that she was wretched and miserable and blind and poore and naked Apoc. 3.17 This also Ephraim speaking of her selfe sheweth that it was the cause of her running to the throne of grace Ier. 31.19 when I was instructed I repented that is when my eyes were open that I saw mine owne condition and estate then I repented Peter in his first Sermon after the ascention of Christ endeauored to make the Iewes his Auditors to see their sinnes in crucifying the Lord of life and their wretched estate for that fact that he might as the successe was draw them to repentance Act. 2.36 When nothing is more irkesome vnto vs nor more feared of vs then sinne then nothing is more desirable with vs nor more desired of vs then grace For as those who are oppressed with a heauy burden desire aboue al things to be freed from it and as those that feele greiuous and dangerous diseases and distemperatures in their bodie desire nothing more then the helpe of the physitian that so their sicknes may be cured In like manner those who feele the waight of sinne pressing them downe and are weary and tired in bearing of it and deserying the loathsome noisome corruptions wherewith their soules are infected and indangered will earnestly desire to be eased of this intollerable burden and will neuer be at rest till they be healed of their sinnes So then let vs haue recourse vnto God by earnest and seruent praier entreating that he will annoynt the blind eyes of our vnderstanding with the precious eye-salue of his holy spirit Apoc. 3.17.18 that we may know and well vnderstand our miserable condition For it is Gods spirit that detecteth the thoughts of many hearts Luk. 2.25 Againe to this ende let vs oftentimes set the law as a glasse before vs by which we may see our deformities and examine our liues as it were by a rule and square Thus did the holy ones in times past attaine vnto the sight of their woefull condition and so were driuen to seeke after Christ and his saluation Thirdly we must labour to haue a liuely sense and feeling of our sinnes and of our miserable wretched estate in which we are by reason of them yea we must be weary in bearing this heauy burden being most greeuous vnto vs and this is an other meanes to make vs hunger and thirst after saluation and the meanes therof To this end let vs vpon all iust occasions with good Iosias haue our hearts melt within vs 2. Kin. 21.19 and rend them with true compunction Ioel. 2.13 and be pricked with the Iewes Act. 2.37 And all this not so much in regard of the punishment we haue deserued as that by our sins we haue displeased our good God And haue caused our Sauiour Christ who is the Lord of life to be put to shamefull and painefull death Zach. 12.10 Christ onely calleth such as be we ary and heauie laden with the burden of sin Matth. 11.28 and God onely hearkneth vnto those who from their hearts cry out with Dauid Psal 38.4 That their iniquities are gone ouer their head and as a waightie burden too heauy for them to beare yea the Lord respecteth those who are of a broken heart and contrite spirit Isa 66.2 To these Christ preached the glad tidings of the Gospel to these he wil giue liberty and true comfort Isa 61.1 If therefore we be lost in our selues we shal be found in Christ who comforts none but the abiects seeks none but the lost makes wise none but fooles iustifies none but sinners so as vnlesse we find these wantes in our selues the Gospel was neuer preached to our comfort First some there be that are not weary of their owne righteousnesse but desire to apply the plaister of their owne works to cure
spirit testifieth the same assurance p. 157. This care to preuent sinne is maintained in the practise of these three things 1. watchfulnesse 2. Sobrietie 3. Prayer p. 158. 1. Concerning such manner of watchfulnes p. 158. That this watchfulnesse standeth in two points and which they bee p. 159. as also the meanes to make men watchful which are fowre in number p. 160. 2. Concerning sobrietie it standeth in things outward and inward p. 162. In the inward gifts of the mind and so it teacheth a man 1. To know himselfe 2. Not to despise another p. 162. Touching the knowledge of a mans selfe two things are taught p. 162. 163. Touching the not despising of others See p. 163. Againe sobrietie in outward things is a moderatour in outward things as may appeare in things concerning a mans calling p. 164. estate 165. pleasures and delights p. 166. and last of all concerning things indifferent p. 166. The practise of sobrietie as it is a moderatour in outward things is shewed to bee a fruit of our redemption and consequently the neglect thereof in these our dayes so much the more lamentable p. 167. 3. Concerning prayer the practise whereof is a third meanes to maintaine a care to preuent sinne see p. 169. Inward tokens in respect of Gods mercies in Christ are especially two 1. a spirituall hungring after Christ 2. our speciall valewing and louing of Christ aboue all things p. 171. 1. Concerning our spirituall hungring after Christ is shewed what it is and the same seconded with inducements and motiues thereunto p. 171. Meanes to be vsed for the obtaining of this spiritual appetite are numbred fiue p. 175 2. Concerning our valuing and louing of Christ aboue all things followeth p. 188. Signes by the which a man may come to discerne this speciall valuing and louing of Christ aboue all things are in number sixe p. 193. 1. The first signe is loue to the members of Christ The benefits of this loue are two The vndoubted signes of Christian charitie are two 1. Giuing to those that want 2. Forgiuing those that offend Hereunto that a man deceiue not himselfe in his loue vnto his brethren are added three rules for triall p. 195. 2. The second signe is loue to the Ministers of Christ p. 198. 3. The third signe is the keeping of Gods commandements p. 203. 4. The fourth signe is to hate all things wherby God is openly dishonoured p. 205. 5. The fift signe is willingly to be drawne into the field for the defence of his Maiesty p. 206. 6. The last signe is to haue an earnest desire that Christ should come to iudgement p. 207. Thus farre concerning inward tokens by the which our spirit witnesseth to vs the assurance of our saluation Outward fruites be the last testimonie of our spirit Outward fruites whereby our spirit witnesseth the assurance of our saluation are comprehended vnder the title of new obedience whereof see pag. 212. That this assurance of our saluation proceedeth not from euerie kind of holinesse or obedience but only from that which is true where see rehearsed a catologue of holinesses none of all which can assure a man of his saluation p. 215. What this newe obedience must bee pag. 217. That it may be rightly qualified there are 3. things required 1. That it bee performed vnto all Gods precepts 2. That it proceed from the whole man 3. That it be perpetuall p. 218. c. SECT I. Our principall care to be saued THERE is nothing in this present euill world wherin we are strangers and pilgrimes 1. Chr. 29.15 walking in it as it were in a wildernesse that we ought so to affect and desire as to haue our soules saued in the day of iudgement It is said that when Iohn Baptist first preached Matth. 11.12 that the kingdome of heauen suffered violence and the violent tooke it by force that is there was such forwardnesse and zeale in them that heard Iohn preach to procure themselues the kingdome of heauen that they stroue most earnestly to get in And this affection our Sauiour requireth when he saith Luk. 13.24 Sriue to enter in at the straite gate Some men set their affections vpon honours and will put their liues in their hands to obtaine them as did Absolom and his brother Adoniah And some men hunt after pleasures and the fulfilling of their beastly lusts most eagerly So the drunkard riseth early to follow drunkennes Isa 5.11 So the vncleane person goeth to the whoore-house in the twilight in the euening when the night begins to be blacke and darke Prou. 7.9 So there is one alone and there is not a second which hath neither sonne nor brother yet there is no ende of all his trauell neither can his eie be satisfied with riches neither doth he thinke for whome doe I trauell and defraud my soule of pleasure Eccles 4.8 If these men take such paines and are carried with so violent a streame to effect their carnall desires how ought we to inforce our affections to waite with Iacob Gen. 49.18 for the saluation of the Lord and to desire with Dauid Psal 35.3 that God would say vnto vs that he is our saluation The looking of Daniel out of the captiuitie of Babylon towards Ierusalem Dan. 6.10 may admonish vs that we being set in this world as in the captiuitie of Babel should cast our eyes toward the heauenly Ierusalem Paradise is our countrey which Adam lost by transgression and wee are here as men banished if wee haue the naturall affection which euery man ought to haue to his owne countrey then let vs looke for the citie hauing a foundation Heb. 11.10 whose builder and maker is God Dauid the man after Gods owne heart sware vnto the Lord and vowed vnto the Almightie God of Iacob saying Psal 132.23 I will not enter into the tabernacle of my house nor suffer my eyes to sleepe nor my eye-lids to slumber vntill I find out a place for the Lord c. In like manner let vs make a solemne vow that we will giue no rest vnto our selues nor be quiet in our mindes vntill we haue gotten some comfortable assurance of that immortall and vndefiled inheritance which fadeth not away but is reserued in heauen for vs 1. Pet. 1.4 If we loose the life of our body we may find it again Mat. 16.25 but the losse of the soule is irrecouerable Luk. 16.26 He that hath ears to heare let him heare Mat. 19.9 In going to our countrey we must as the Israelites did goe through a wildernesse wherein are many wayes but they may be reduced to two Matth. 7.13.14 The one is the broad way that leadeth to destruction the other is the narrowe way that leadeth vnto life and these may fitly bee called the wayes of life and of death Ier. 21.8 Now the first of these wayes is the right way whereof Dauid speaketh Psal 119.32 I will runne the way of thy commandements This way is called the olde way and the
stirred and prouoked to desire and long after that inheritance which is immortall vndefiled and fadeth not away but is reserued in the heauens for vs it should not be a fruitles labour to shew how we may trie the soundnes of this our desire after the paradise of God a place of all delite and pleasure yea where the Saints enioy fulnes of pleasures at Gods right hand To which end be assured that if this desire to be in the Lords ioy with filled thy heart these worthy fruites of it will manifest themselues through thy life It will moderate the eager cares of this life and will not suffer men to become drudges or slaues to the earth for he that taketh himselfe to be an heire of heauen Rom. 8.17 is well enough prouided and cared for alreadie till his patrimony fall We know that great heires in their minority are well and honestly maintained their fathers being rich and kind will not suffer them to want things fit for them and if they be any way scanted for the present they shall afterward find it with much aduantage In any want thou being thy fathers heire mayst boldly repaire to thy father with good hope to speed in any request which he seeth fit for thee and making for thy good and he will bee so far from sending thee away empty that it wil be his ioy that thou canst and wilt make request for things good for thee yea if thy beleeuing soule do bin once conceiue of Christ it will be a most effectuall reason to draw thee from minding earthly things as Paul teacheth Phil. 3.20 for exhorting them not to set their hearts vpon the things of this world he noteth this as a most effectuall argument because from heauen they looked for a Sauiour who would change their vile body and make it like his owne glorious body It will content the mind with any present condition Thus was Abraham contented Isaac and Iacob with their continuall pilgrimage vpon earth because they looked for a better citie Heb. 11.8.9 when as once this tooke vp their hearts they could cheerefully set themselues downe in their Tents they could dwell in strange countries contentedly they could receiue the promise a far off thankfully they could goe on in obedience to God what way soeuer he called readily and in all this they did not for the present desire a better outward condition but thought it the best portion which their heauenly father alotted out vnto them so we see men expecting reuersions are content for the time to liue barely and goe neere the wind and swallow vp their present wants in hope of that to which they are heires they thinke the time for their further enlargment is not far off and this helpeth wel to put off the present condition yea it doth not only giue contentment of minde because we shall haue an inheritance but rather in this that we cannot loose this inheritance Thou maist loose thy libertie thy friends thy life but thine inheritance is reserued in the heauens when others by death loose all thou shalt by it be in thy full estate This expectation of a durable substance caused the Saints to endure the spoyling of their goods with ioy Heb. 10.34 Thirdly it will strengthen the heart in enduring chastisements and corrections vnder Gods hand or from mans as Moses esteemed highly of the rebuke of Christ for he had respect vnto the recompence of reward Heb. 11.26 the faithfull know they are heires indeed but as yet in their minoritie and for the time must be put vnder tutors and the rod as well as others but the time commeth which will bring their landes into their owne hands and then they shal be at their owne commaund and haue libertie enough and herewith may the children of God raise their hearts from vnder the heauiest afflictions that are The Apostle counted that the afflictions of this present time are not worthie of the glory which shal be shewed vnto vs Rom. 8.18 for our light affliction which is but for a moment causeth vnto vs a far more excellent and an eternall weight of glory 2. Cor. 4.17 In the enduring therfore of affliction comfort thy selfe herein thy father may frowne chide buffer and scourge thee but he wil neuer disinherite thee other fathers somtimes out of their owne displeasure and sometimes out of their sonnes misdemeanours do disinherite their heires but the Lord cannot grow into such displeasure with his children as euer to cast them out whom in his Christ he hath once admitted into his house If his sonnes sin against him he will visit their sinnes and scourge them with the rods of men but his mercie and truth will he neuer take from them Psal 89.32.33 Lastly this desire of eternall life once wrought in our heart easily bringeth men to the deniall of themselues in stripping themselues of pleasures profits aduancements friends father wife libertie yea life it selfe Set this treasure before the eies of the wise merchant he will fell all for it Mat. 13.44 Tel a man of an earthly kingdome and let him throughly digest the conceit of obtaining it it will bee such a commander as he willingly both vndertaketh and deuoureth any trauell for it To Iacob it was a sufficient reason to neglect his stuffe in the land of Canaan because king Pharaoh promised him the best things of Egypt Gen. 45.20 So let the beleeuing heart once bee possessed with assurance of raigning with Christ it will easily bee brought to hate father and mother and wife and children brethren and sisters yea and his owne life Luk. 14.26 The disciples desirous to know what recompence their Lord would make them for leauing all to follow him Christ presently telleth them of twelue seates on which they shall fit and iudge the twelue tribes of Israel at the appearance of the Sonne of man well knowing that if this promise were once wel digested it would so feede their hearts as they should not after thinke themselues as ouershot in leauing all things for his sake Matth. 19.28 So then set thy heart vpon this inheritance A man that hath any possibilitie to befall him cannot keepe his minde but it will be running after it in so much as many wicked children in regard of their patrimony will enquire into their fathers yeares and grow sicke of their Mothers and it is ordinary that such as looke for windefals by decease of others will bee feeding their hearts with vnnaturall hopes so should it be with vs who may without iniurie to our father long after our inheritance in heauen And as we see men take no content in any part of the earth no nor in the whole comparable to that peice or portion which is their owne euen so should we not suffer our hearts so to wander after earth or earthly things as that wee should settle our contentment any where but where our owne inheritance and treasure is beeing assured that there is laid vp for vs the
crowne of righteousnesse which the Lord the righteous Iudge shall giue vs at that day and not to vs onely but vnto all them also which loue his appearing Beware of profane Esaus speach what is this birth-right to me Gen. 25.32 No rather take vp Naboths answer to king Ahab who would haue gone beyond him for his patrimonie God forbid that I should sell the inheritance of my fathers 1. Kin. 21.3 God forbid that I should for this or that sinnefull pleasure this or that messe of pottage or trifling commoditie or whatsoeuer coine hauing Sathans superscription vpon it sell mine inheritance And thus much shal suffice to haue perswaded to expect and long after the blessing of eternall life Now to the assurance of the same life SECT II. Assurance of Saluation WE teach and professe that a Christian man may bee assured of his saluation which assurance is not such as whereby a man is meerely secure and made free from all doubting at any time but such as many times is assaulted and shaken with many difficulties feares and doubts which oftentimes doe much perplex the soules of such as bee faithfull as Psal 22.1 Dauid complaineth saying My God my God why hast thou forsaken me And Ionas Ion. 2.4 I am cast out of thy sight Now these feares and doubts arise not from the nature of faith but from the frailtie and corruption of our euill nature and from the weakenes of our faith In nature it selfe is a voluntarie shrinking and relinquishing of the comfort of faith thorough the seedes of vnbeleefe that originally are sowne in vs so that the ground of our owne hearts is euer and anon casting obiections and questions The effects of grace doe not alwaies appeare the same yea sometimes they seem to be quite ouerwhelmed with contrarie effects By these occasions it commeth to passe that the dayas of faith are like the dayes of the yeare whereof some are faire some foule so faith seemeth one while cast downe as it were to hell an other while to bee as it were in the courts of heauen Neither doth this sildome fall out but euen daily is there a change by turnes And this God doth to the intent that beeing in some sort for the time put from him wee may take the faster hold when wee returne againe that the tast of his loue may be the sweeter and our ioy thereof the greater when out of the floods of temptations we ariue vnto it But the true and proper worke of faith is to giue to the beleeuer a stedfast and vnmooueable assurance of the loue of God that he may fully enioy the comfort therof without interruption and let Therefore it is not the office of faith to cherish and maintaine such feares and doubts but to resist them to fight against them and so much as is possible to expell them and to driue them out And as a child afrighted runneth to the father looking for defence and helpe from him euen so in the midst of all feares and temptation faith is still running vnto God still importuning of him calling vpon him casting it selfe vpon him depending vpon his aide and expecting from him that things become otherwise then presently they are and sildome going so farre but that it seeth a glimpse at least of light in darkenesse of hope in despaire of comfort in distresse of life in death or if it loose the sight thereof it recouereth it soone againe Of all which wee see pregnant examples in the distresses and temptations of the Saints which for our instruction and comfort are recommended vnto vs in the word of God whereof many shall be set downe in the sequele of this discourse So then it is now manifest what manner of certaintie and assurance it is wee hold and teach that it is the propertie of true faith to guide this assurance and that our assurance is the greater by how much our faith is greater and the weakenes of our assurance the weaknes of our faith at the feeling whereof we must be humbled with sorrow to repentance and yet with confidence pray as the Apostles did Luk. 17.5.9 Lord increase our faith which faith that it may be strong must haue grace and meanes to grow yet happily it may seem weake to vs when it is strong to God The Papists are of an other minde teaching that no man can haue any certainty of his saluation without some speciall reuelation from God as they affirme of S. Paul Rom. 8.38 where they style our asurance a most damnable false illusion presumption Rhem. in Rom. 8. sect 9. And elsewhere teach that the heretiks vnhappy security presumption and faithles perswasion of their saluation for so they deride our assurance is not the faith of the Apostles but the faith of deuills Rhem. in 1. Cor. 9. sect 9. But our securitie of saluation is no vain presumption but an assurance grounded vpon the word and promise of God that thorough faith in Gods promises manifested by walking in the way that God hath appointed vs we shall vndoubtedly come to eternall life which certenly dependeth not vpon our will or workes as the Rhemists would haue it 2. Cor. 3. sect but vpon the promise of God confirmed to vs in Christ therefore we shall not misse of the performance of his promises which hee will vndoubtedly performe vnto all that truely beleeue in him for to doubt of saluation in respect of the promiser is indeed to denie that he is true in all his sayings And therfore though the godly be assaulted of their owne concupiscences and of Sathans temptations to doubt oftentimes of their saluation yet they must oppose the infalibilitie of Gods truth against such assaults and holding fast the promises of God assure themselues of the effect of them So then euery Christian man which is endued with faith and hope may and ought to be constantly assured that being iustified he shall be saued because the word of God and his promise to all that beleeue in him and in faith cal vpon him cannot faile but must be most certainely fulfilled When the disciples of Christ returned from preaching wherto he had sent thē and declared what wonders they had done the text saith they reioyced greatly but Christ said vnto them Luk. 10.20 reioyce not that the spirits are subdued vnto you but reioyce in this that your names are written in heauen whereby our Sauiour signifieth that they beleeued that their names were written in heauen why else should he bid them therein reioyce seeing none can reioyce in any felicitie who doth not enioy it or vndoubtedly beleeue it and we cannot neither do we reioyce in things either vnknowne vnbeleeued or vncertaine and if there be ioying and glorying it must therefore arise from certainty and assurance Rom. 5.2 we reioyce or glory vnder the hope of the glory of God because the hope of the things to come is as sure and certaine as the things already giuen Chrysost in Rom. homil 9. Paul
men of sundrie conditions that hee might mooue them to repentance But in the next place cap. 6.10.11 he doth giue warning of the approach of mighty enemies willing vs to arme our selues in our owne defence where further obserue that Paul enrolleth himselfe in the number of Christian soldiers Therefore it hence followeth that when we haue receiued the spirit of God and haue faith wrought in our hearts and endeauour to serue the Lord in a Christian life then beginneth a fierce battell which neuer endeth till by death our spirituall enemies get a finall ouerthrowe Now though this fight be exceeding sharp and most troublesome to the poore Christian yet he may thereby gather vnto himselfe a certaine assurance that he is endued with the spirit of God and a liuely faith for when he discerneth that hee is assaulted with Sathan and his own corrupt flesh he may bee assured that Sathan is diseased of his quiet possession by a superiour power which is no other but the power of Gods spirit Secondly by his assaulting it manifestly appeareth that hee findeth some resistance so that hee cannot peaceably re-enter Thirdly that howsoeuer our faith seemeth vnto vs neuer so weake yet it is so strengthened continually by vertue of Gods spirit that Sathan and all the power of hell cannot preuaile against it Matth. 16.18 and 2. Cor. 12.9 Christ saith My power is made perfect through weaknes for otherwise how should such weaknes withstand such might Lastly beeing assured that it is the spirit of God which assisteth and enableth vs to withstand Sathan we may also bee assured that in the ende we shall obtaine victorie 1. Ioh. 4.4 Little children ye are of God and haue ouercome them for greater is he that is within you then hee that is in the world In vs is Christ in the world is the deuill Luk. 11.21.22 When the strong man armed keepeth his palace the things that he possesseth are in peace but when a stronger then hee commeth vpon him and ouercommeth him hee taketh from him his armour for as fire when it wrastleth with the water throwne vpon it ceaseth not til it hath ouercome so the resistance of the spirit against the flesh wil not cease til the full victorie be obtained and Satan himselfe troden vnder our feet Rom. 16.20 Here then is consolation for Gods children who feeling the burthen of their sinnes and beeing vexed with the continuall assaults of their spirituall enemies may comfort themselues with assurance that they are the members of the Church militant into which none but soldiers are intertained and that now they become to be Gods seruants and Saints when as Sathan opposeth himselfe against them Here also is instruction to teach that who doth not fight is none of Christs souldier thou art not seruant of Iesus Christ because to be his seruant is to bee his souldier Therefore if thou art not skilled in this spirituall battel if thou be not daily exercised to resist the deuill and to resist sin if there be not in thee a daily controlling of thine owne wayes and checking of thine heart a resisting of thine owne desires a subduing of thy owne affections that thou maiest bring euery thought to the obedience of Christ if all be at peace within thee and thou find no diuision no contradiction between the flesh and the spirit betwixt the old man and the newe man what doest thou in the Lords tents Many there are that say they are Christs and take his name in their mouthes who yet neuer drew sword nor gaue stroake in Christs behalfe who defie the deuill with their mouths but wrastle not against his workes who haue renounced the world and yet liue in league with the world and continue deepely entangled in the corruptions therof They would faine liue with Christ in heauen but yet would liue in themselues here on earth they would bee blessed in the world to come but yet would not be crossed in the pleasures of this world but this cannot be for he that hath called vs to eternall life hath told vs that we must striue Luk. 13.24 he that hath set before vs an incorruptible crowne hath withall warned vs that wee must fight for it 2. Cor. 9.25.26 2. Tim. 2.5 Thirdly a care to preuent sinne The third token that respects sinne to come is a care to preuent it 1. Cor. 9.27 I beare downe my bodie and bring it in subiection least by any meanes after that I haue preached vnto others I my selfe be reprooued This care was in Dauid Psal 39.1 I thought I will take heede to my waies that I sin not with my tongue and Psal 119.11 I haue hid thy promise in my heart that I might not sinne against thee Of this care Ioseph is a notable patterne Gen. 39.12 in that he left his garment and fled from his Mistresse This care sheweth it selfe not onely in ordering the outward actions but euen in the verie thoughts of the heart for where the Gospel is of force it brings euerie thought into captiuitie 2. Cor. 10.5 and the Apostles Rule is to bee followed Phil. 4.8 Whatsoeuer things are true c. if there be any vertue or if there be any praise thinke on these things This care must bee maintained in the practise of three things 1. watchfulnesse 2. sobrietie 3. prayer First of Watchfulnesse Here first is required watchfulnesse where there is no feare of danger as in heauen there needeth no watchfulnesse but there we may liue in great securitie but where there is nothing but snares laid and nets pitched to take vs where there may bee many enemies gaping after our ruine there must not be carelesnesse but circumspect vigilance Mat. 26.41 Watch and pray that you enter not into temptation Luk. 31.36 Watch therefore and pray continually that ye may be counted worthy to escape all these things that shal come to passe As valiant and careful soldiers who are still in danger to be assaulted by their enemies will be verie watchful to preuent dangers so must we bee because beeing assured that Sathan knowing his time is but short will redouble his forces to worke our destruction 1. Pet. 5.8 as a roaring lyon seeking whom hee may deuoure Apoc. 12.22 Woe to the inhabitants of the earth and of the sea for the deuill is come downe which hath great wrath knowing that his time is but short Euen as souldiers wil most fiercely assault a towne when they cannot lie long at the siege either by reason of winter drawing on or the approaching of new forces to releife the towne or raise the siege To bee watchfull is a most excellent and Christian dutie Apoc. 3.2 Be awake saith Christ to the Angel of the Church of Sardi It is not bodily but spirituall and it is practised when a man hath a circumspect care in respect of the saluation of his soule Now this dutie of watchfulnesse concerneth sinne which watchfulnesse against sinne standeth in two points First a man must daily
and valew and as it were set so high a price of Christ and his righteousnes that he accounts euen the most pretious things that are to be but as dunge in regard thereof This affection was notably in Paul Phil. 3.8 who did thinke all things but losse for the excellent knowledge fake of Christ Iesus c. And the same we reade to haue beene in Moses Heb. 11.24.25 who refused to bee called the sonne of Pharaohs daughter and chose rather to suffer aduersitie with the people of God c. Christ commendeth this affection to all that shall in time to come beleeue in him Luk. 14.26 If any man come to me and hate not his father and mother wife and children c. that is doth not preferre me before father and mother c. he cannot bee my disciple Which affection also is significantly expressed in the parable of the precious pearle Matth. 13.45 c. which when a man hath found he selleth all that hee hath to buy it what faith Christ Iesus to Martha Luk. 10.41.42 Martha Martha thou art cumbred about many things but this one thing is needefull Marie hath chosen the good part which shall neuer bee taken away from her so the men of this world are intangled with many things but this one thing is needfull aboue all things Matth. 6.33 seeke first the kingdome of God and his righteousnes The loue of Gods children to Christ is so firmely rooted in their hearts as that it is Cant. 8.6 strong as death which ouercommeth all things deepe as the graue which swalloweth all things yea such as we wil not depart with for any mony and such and so great as it is true that nothing can separate vs from the loue of God in Christ Rom. 8.38.39 Let vs then so loue Christ that it may bee as hot as the flame that whole floods of waters may not quench it and so strong that neither terrors in persecution nor pleasures in life nor the anguish of death may make vs forsake our anchor Christ Iesus but that we may hold our confidence in a hope sure and stedfast which shall at the last giue vs entrance into the vaile whether Christ our forerunner is for vs entred in Heb. 9.20 Now euerie man will say of himselfe that he is thus affected to Christ and that he more highly esteems the least droppe of his blood then all things in the world when as in truth such and so vehement are their naturall and earthly affections and so great their greedines to inioy the pleasures and profits of this life that the marriage of a wife or the triall of a yoake of oxen shall easily keepe them from Christ Matt. 22.5 Luk. 14.17 And are herein like the Israelites who liked better the onions flesh-pots of Egypt then the blessings of God in the land of promise Therefore that no man may deceiue himselfe this affecton may bee discerned by these signes 1. To loue and like a Christian man because he is a Christian for he that doth aright esteeme of Christ doth in like manner esteeme of the members of Christ to loue them as beeing Christs friends 1. Ioh. 3.14 such as are his members because they are so for this commandement haue we of God that he that loueth God should loue his brother also 1. Ioh. 4.21 he which loueth him which begat loueth him which is begotten 1. Ioh. 5.1 And Christ setteth downe a plentifull reward for a cup of cold water giuen to a distressed brother Matth. 10.41.42 Cap. 25.34 now who these brethren bee Christ sheweth to be such as doe the will of his father Matth. 12.50 so as it is not the affinitie in the flesh but the bond of the spirit that must vnite vs. If we loue good men because they are so it is a good signe wee doe much more loue God who is goodnes it selfe as if the father loue the schoolemaster for the sonnes sake it is a signe he loueth his sonne much more 1. Ioh. 3.10 He that loueth not his brother is not of God therefore he that loueth his brother is of God 1 Ioh. 3.18 Here is a double loue the one idle which consisteth onely in word and is proper to hypocrites and flatterers the other is actiue which sheweth it selfe in the affection and the worke and is proper to the godly Therefore the perfectest loue consisteth in the affection of the heart purified by faith in the testification of the tongue and in the performance of the worke And ver 19. there bee set downe two benefits of loue one that thereby we know that we are of the truth that is that we are no counterfeit Christians the other that herehence we shall perswade our hearts that is shall make our hearts secure of our adoption by faith Therefore to conclude 1. Ioh. 4.7 Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God Now the vndoubted signes of Christian charitie are two First giuing to those that want Secondly forgiuing those that offend 1. First it is the propertie of loue to be bountifull 1. Cor. 13.4 as to all so especially to those that are of the houshold of faith Gal. 6.10 On the other side hee that hath this worldly goods 1. Ioh. 3.17 and seeth his brother haue need shutteth vp his compassion from him how dwelleth the loue of God in him and consequently the loue of his brethren which is but a streame issuing from this fountaine To doe good and to distribute is a sacrifice wherewith God is well pleased Heb. 13.16 and the high way and beaten path to heauen 1. Tim. 6.18.19 for they that do good and be rich in good works and are readie to distribute and communicate doe lay vp in store for themselues a good foundation against the time to come that they may obtaine euerlasting life The Apostle also would this way trie and make experience of the naturalnesse of the loue of the Corinths in their bountie and liberalitie towards the Saints in want 2. Cor. 8.8 2. Secondly it is the propertie also of true loue to forgiue that is when we are readie for Gods sake and in obedience to his commandement to remit and pardon those iniuries which are offred vs for loue is not prouoked to anger 1. Cor. 13. much lesse therefore to reuenge 1. Cor. 13.7 Loue suffereth all things it endureth all things nay it doth not onely not render euill for euill but it ouercommeth euill with goodnesse Rom. 12.19.21 leauing the reuenge vnto God and to his deputies vicegerents the Magistrates as we see in the examples of Christ Luk. 23.34 and of Steuen Act. 7.60 who praied for their persecutors whose example we are to imitate as Paul exhorteth Rom. 12.14 Blesse I say and curse not Naturally we are wolues lyons leopards c. Isa 11.6.7.8 like bruite beasts willing to offer all iniuries but impatient to suffer any as the Prouerb goeth wee
blaspheme Christ Beza in Pa. homil 31. but not regarded among Christians The Israelites who were notorious Idolaters proclaimed a fast to shew how they detested the blasphemy which was obiected to Naboth 1. Kin. 21. but we that hate Idolatrie doe not hate blasphemy nay rather we glory in our abusing the holy name of our God Iam. 2.19 The deuills feare and tremble Pilate when he heard that Christ was the sonne of God Ioh. 19.8 was afraid but many are worse then Pilate nay worse then the deuills themselues customably and securely without all feare and regard of Gods Maiestie blaspheme and reuile the liuing God The land mourneth because of oathes Ier. 23.10 but many laugh it out and make but a pastime to take the name of God in vaine If a mortall man be held deare vnto vs we take not his name in vaine we will not endure that any make a scorne of him and when a matter of play and mockerie is proposed we cannot suffer with patience that he be brought in as on the stage for we take this to be his infamie and discredit And shall he haue greater priuiledge then the liuing God whose name commeth in our mouthes in our bargaines and pastimes c. It is a vice which ill beseemeth those that make profession of christianitie for a Christians speech should bee powdered with salt Col. 4.6 and not with blasphemies it should minister grace to the hearers Ephes 4.29 and not be as a contagious leptosie to infect the weake nor like thornes and swords to vexe and grieue the strong Psal 55.21 for howsoeuer euill men make nothing of it to here Gods name dishonoured yet if those who truely feared the Lord and be zealous of his glorie heare these blasphemies their heart quaketh their ioynts tremble and their haire standeth vp an ende Ecclus. 27.14 Salomon Eccles. 9.2 maketh it a true note of a faithfull man to haue a reuerent respect of an oath so he pinneth it as a badge vpon a wicked mans sleeue that hee maketh no conscience of customable swearing Sixtly to haue an earnest desire that Christ should come to iudgement Apoc. 22.20 the Church faith Euen so come Lord Iesus and Christ in his prayer hath taught vs to haue this affection when wee pray Matth. 6.10 Lord let thy kingdom come Now that this is a note of them that are elected to saluation appeareth 2. Tim. 4.8 where it is said that a crowne of righteousnesse is laid vp for all them that loue his appearing Rom. 8.23 They who haue the first fruites of the spirit do euen sigh in themselues waiting for the adoption euen the redemption of their bodies when as their corruption shal put on incorruption c. 1. Cor. 15.53 Christ hath told vs that his children at his comming shall looke vp and lift vp their heads Luk. 21.28 And on the other side that the kingdomes of the earth shal mourne Matth. 24.30 and that the prophane worldlings shall say to the mountaines Fall on vs and hide vs from the presence of him that sitteth vpon the throne and from the wrath of the lambe Apoc. 6.16 Naturally we abhorre to thinke of this fearefull daie and tremble with feare when mention is made thereof as Felix did Act. 24.26 because by our sinnes we haue deserued euerlasting death Rom. 6.23 but when the spirit of God by the ministerie of the word hath begotten faith in vs whereby we apply vnto our selues Christ with all his merits by whom we are reconciled vnto God then do we earnestly desire the comming of Christ our Sauiour to iudgement 1. Thess 1.9 You knowe saith blessed Paul what entring wee had and how we turned you from idols vnto God and to looke for his sonne from heauen no sooner were they turned to God but they waited for his sonne Hereby the faithfull are marked as by their propertie euen such as with the good seruants expect their Masters comming Matth. 24.45 such as looke for him Heb. 9.28 such as loue his appearing 2. Tim. 4.8 such as beeing wise virgins and louing spouses prepare themselues and euerie thing needefull for the bridegromes comming Matth. 25.4 and such as beeing strangers and pilgrims vpon earth haue their eies still toward their countrey who while they liue on earth yet haue their conuersation in heauen from whence they looke for a Sauiour Philip. 3.20 The sonnes of the Church begotten by the Gospel cannot but waite for the adoption of sonnes Rom. 8.19.23 The Church is sicke of loue after him whome her soule loueth Can. 2.5 The common voice of the spouse is Amen vnto the promise of Christs comming Apoc. 22.21 The bride saith come and doubleth her desire and ardencie saying Amen Amen Neuer thinke then that the heart is right affected vntill thou finde in it this desire and breathing after Christ thy life for this is a speciall note of discerning betweene the godly and the wicked the one hath the spirit which saith Come the other shake at the mention of his comming the one longeth that these shadowes flie away and that day breake on them Cant. 2.17 the other can no more desire his comming then the guiltie fellon can desire the comming and presence of the Iudge Some there are that beleeue not nor wait not for the day of Christ but deale as the Israelites did with Caleb and Iosua Numb 14.7 concerning the promised land who when they told the people that it was a good and a fat land and that if the Lord loued them he would giue it them and seat them in it they rebelliously bad stone them with stones but behold presently Gods sentence passed vpon them that they should neuer see that land ver 23. Such liue like the Sadduces who said that there is no resurrection nor angel nor spirit Acts. 23.8 Such was that Cardinall of Burbon who professed that he would not giue his part in Paris for his part in Paradise Such was that Pope who all his life could not be perswaded whether there was an heauen or hell and therefore at his death blasphemously vttered these words Now shall I know whether there be a God aâ— hell or any immortalitie of the soule and shortly after knew it to his cost Others are fallen asleepe with the euill seruant while their master maketh stay of his comming and in one dead sleepe of sinne or other out of which they will not be awakened wast out their dayes as though their soules should for euer sleep after death Others call on the Lord Iesus to come but neuer till they be cast on their death bed their hearts nor mouthes neuer harbour such requests in their life time and therefore in all likelihood they are vnsound Therefore call to minde the commandement of God Luk. 12.36 Be ye like men that waite for their master when he will returne from the wedding herein is put a difference betweene the godly and the wicked It was euer a marke of good men to wait for Christs
good way wherein if we walke wee shall finde rest for our soules Ier. 6.16 and euerie man of God ought to teach vs this good and right way 1. Sam. 12.23 for this way the Lord approoueth Psal 1.6 being the way of the righteous The other way is the way of our owne hearts Eccles 11.9 If we minde to come to paradise we must leaue this way Ier. 18.11 beeing the way of sinners Psa 1.1 which is the way of darkenesse Prou. 2.13 And this way will lead vs vnto iudgement Eccl. 11.9 for the way of the wicked shall perish Psal 1.6 In walking in the right way it behooueth vs to practise two things First we must vse all meanes of goodnesse not one or two of the meanes but euerie one of them in their places For otherwise if we refuse all of them or any of them it is a righteous iudgement of God that wee should liue and die in our sinnes If a man say hee desireth heauen and yet will neuer frequent sermons nor good companie where he may be instructed nor vse any priuate or publike exercises of religion whereby he may be edified he is no more to be regarded then a sluggard that pretendeth that he meanes to haue a crop and yet will neither plowe nor fowe the ground but when others are labouring he is sleeping as no man will euer looke that the one should haue a plentifull haruest of corne so will no wise man beleeue that hee should obtaine a plentifull croppe either of grace here or of glorie hereafter For it is as possible for men to make staires to climbe vp vnto the skie as for vs without these meanes to ascend vnto heauen by any deuise of our owne framings Therefore let vs with great care and conscience heare the Gospel preached frequent sermons receiue the holy Sacraments performe all religious exercises and resort to Gods house that as the poore creeple at the poole Bethesda waited for the moouing of the water by the Angel that his impotencie might be cured Ioh. 5.7 so ought we to wait for the first moouing of the spirituall waters of life that our spirituall impotencie may be helped For the ministerie of the Gospel is the golden pipe whereby and where-through the water of life all the sweetnesse of Christ and all heauenly graces whatsoeuer are deriued vnto vs. Therefore if we desire to be saued we may not neglect the meanes of saluation And here two things are to be known First that the word of God is that light that shineth in darkenesse to shew vs the way and lighten our eyes to walke in the path that leadeth to life 2. Pet. 1.19 Psal 119.105 To the law and the testimony if men speake not according to this word it is because there is no light in them Isa 8.20 In stead of this light wee haue a false light that is the thought of our owne hearts now the thoughts of our owne hearts are said to bee the deuils souldiers and to warre against the soule 1. Pet. 2.11 they follow their captaine and we follow them in so doing we may easily know whether we go Secondly that the guide gone before vs is Christ Iesus vpon whom we must looke and whom we are to followe Hebr. 12.2 looking saith the spirit vnto Iesus the author and finisher of our faith who for the ioy that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God And as touching the holy Fathers Prophets and Martyrs which through faith and patience inherite the promises we are exhorted Heb. 6.12 to bee followers of them as they were of God 1. Cor. 11.1 In stead of these there bee false guides that is the steps and wayes of our forefathers which we say we will follow Ier. 44.17 but God faith no Ezech. 20.18 forbidding to walke in the ordinances of the fathers and to obserue their manners and straitly charging to walke in his statutes and to keepe his iudgements The other thing to be practised of vs in walking in the right way is that wee vse this world and all things therein as not abusing them 1. Cor. 7.31 and herein we are to resemble a pilgrime who so long as his staffe is an helpe and stay for him in his iourney he is content to carrie it in his hand but so soon as it beginneth to trouble him hee casteth it away So all Gods Saints that are gone before vs in comparison of heauenly things haue contemned the worldly vanities for no sooner were they made partakers of the gifts graces of Gods holy spirit had but some little tast of the heauenly happinesse but presently they contemned the world and the vanities thereof they were ready to leaue all and to follow Christ and euen to lay down their liues for the profession of the Gospel Abraham at Gods commandement left his owne countrie and contemned all the profits pleasures and preferments which it might haue yeelded vnto him in comparison of the land of promise though hee dwelt there but as a stranger and had little ioy and comfort in it but only as it was a type of the heauenly Canaan Heb. 11.9.10 So Moses refused to be called the son of Pharaohs daughter and chose rather to suffer aduersitie with the people of God then to enioy the pleasures of sinne for a season esteeming the rebuke of Christ greater riches then the treasures of Egypt for hee had respect vnto the recompence of the reward Chap. 11.23.24 And if it were a sufficient reason to mooue Iacob Gen. 45.20 to neglect his stuffe in the land of Canaan because King Pharaoh promised him the best things of Egypt when he came into his kingdom how much more should it bee auaileable to perswade vs vnto the contempt of these worldly and worthlesse vanities seeing wee haue the assured promise of God himselfe that we shall enioy the best things of his heauenly kingdome when wee come vnto him But alas these earthly things though they be small and contemptible doe hide these superexceeding ioies of gods kingdome from the eyes of those who spend their thoughts vpon their worldly affaires For as a small dish beeing held neere the eyes hideth from our sight a great mountaine so these earthly trifles beeing placed neere our sight doe so shadow and ouercloud these great and shining excellencies that wee cannot truely behold them not rightly iudge of their greatnesse Therefore let vs remooue them further from vs and then they will seeme small and smally to be regarded in comparison of the incomparable ioyes in heauen Furthermore that our care and desire after saluation be not weakened and wee faint in the mid way wee must beware of three points First that wee turne not backe againe by offending of God and transgressing his Commandements for as in walking after his word in his feare we goe to God and euerlasting life so by sinning in stead of going forward wee
slippe backe and draw toward death we cannot therefore turne back but with danger to fall into euerlasting perdition Much like vnto him who flying from his enemies that pursue him in stead of sauing himselfe in some towne turneth backe towards them and so putteth himselfe into their hands We are not without many and mighty enemies that pursue vs and labour to make vs turne backe by offending God and these must wee fight against 1. Pet. 2.11 These enemies fight not against our goods to rob vs of them nor against our bodies to depriue them of life but against our soules to induce them to offend God and so to draw them into euerlasting damnation An example in Iob Cap. 1.1 who was a iust man c. and so walked in the way to heauen but Sathan would withstand him and therefore commenced warre against his soule hee seemes as if hee would haue fought against his goods in causing them to be taken away against his children in procuring their death and against his bodie in vexing it most cruelly yet was it properly the soule that hee assaulted Iob. 1.9.10.11 And he fought against it seeking by outward tribulation to induce the same by blaspheming to offend God If wee consider our owne weakenes to withstand our mighty enemies it may breed some cause of feare in vs but as God in old time commaunded Ioshua cap. 1.9 that hee should not feare the Canaanites and assured him that hee would be with him and that by ouercomming them he would bring his people into the land of promise so likewise let vs giue care vnto God that calleth vs to this battell with assurance that he will stand with vs and for vs to the ende that couragiously fighting vnder his banner against our enemies we may by his grace and power obtaine perfect victorie and consequently the possession of our celestiall countrie Secondly that wee turne neither to the right hand nor to the left By those that turne to the right hand wee vnderstand such as seeme to keepe Gods commandements yet not to glorifie him but either to glorifie themselues or to merit Prayer to God almes fasting and other like works are commendable and ordained of God to the end by them to walke towards heauen but such as doe them that they may be seene and praised of men doe turne to the right hand and depriue themselues of all reward in heauen because they receiue it vpon earth aforehand Math. 6.2.5.16 It is also astraying to the right hand when hauing receiued gifts of speaking the tongues of prophecying of knowing all secrets of faith c. 1. Cor. 13. the receiuers doe not vse them in loue Such likewise as in the old time among the Iewes did obserue the lawes and ordinances of God to the ende to merit did also stray to the right hand and turned out of the way of saluation Rom. 10.2 By those that turne to the left hand wee vnderstand such as doe thinke to come to heauen by the path of mens traditions and seruices or voluntarie deuotions not commaunded by God Coloss 2.21 as touch not tast not handle not c. And this Christ obiected to the Scribes and Pharises Matth. 15.8.9 Therefore because God hath taught vs the way wherein wee should walke to heauen let vs beware we turne not either to the right hand or to the left Thirdly that we stand not still in the way but goe forward and fructifie in good workes for such is the way to heauen that hee that goeth not forward slideth backward We nurse little children to the end they may grow great and wax strong and it were a wonder to see a little child continue as little and weake as at the birth euen so if we who being members of the Church of Christ and consequently entred into the path that leadeth to heauen and daily doe receiue the food of Gods word and sacraments should not increase in faith working by loue and amendement of life it were great ingratitude and vnexcusable obstinacy which should not escape vnpunished to stand stil in the way not to go forward The Apostle Paul although be had proceeded very far in this way thought it not his duty to surcease but the nearer he came to the marke the more he striueth towards it forgetting those things which be behind Phil. 3.14.15 And therevpon inferreth whosoeuer are perfect let them be thus minded Must those that are perfect be of this minde how much more behoueth it vs who are but of small growth in comparison to giue all diligence that we may increase and grow vp in grace 1. Thess 4.1 being prouoked also thereto by that exhortation of Saint Peter grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ 2. Pet. 3.18 If we rest contented with a little quantity of faith neuer labour after increase it is a shrewd presumption that such a faith is false and counterfeit For assoon as the seed of true faith is sowen in vs and hath taken roote it sprowteth vp vntill it come to full ripenes in which respect Christ compareth it to a graine of mustard seed which though it be one of the least seedes of the garden yet it groweth to a great tree Matth. 13.31.32 It is not possible that any who haue tasted of true faith and of those inestimable benefits which it assureth vs of should content themselues with a small pittance and neuer labour after more For who is it that hauing tasted and eaten a little bit of some delicious meates doth not with an hungring appetite desire more till he be filled and satisfied or who is it that hauing any weake title and assurance of some goodly inheritance doth not earnestly desire and vse all good and lawfull means whereby his title may be strengthened and his assurance confirmed So if any haue truly tasted of faith and the excellent benefits that accompany it which are assurance of Gods loue remission of sinnes peace of conscience and ioy in the holy Ghost they cannot content themselues with a little modicum and neuer hunger after more for can we imagin that we haue any finall title or true assurance of those vnspeakable ioyes of Gods kingdome if we neuer vse meanes to confirme our title and strengthen our assurance surely it is impossible To conclude Satan if he cannot make vs worse will labour to make vs not to be better nor to go forward in religion Hast thou not more zeale now then thou hadst when the gospel was first brought thee then feare least the spirit be much quenched wherefore as Sathan endeuoreth to make thee stand at a stay in christianity so let the spirit of God in thee striue for the contrary that he that is righteous may be more righteous Apoc. 22.11 For we may not be worse then the ground which by the raine is made more fruitfull nor then the hearbes which by the sunne are made more flourishing Hauing thus far Christian Reader perswaded